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"jatl  yet  bo  plecsiug  it 
•Maiming  to   be    me: 
niug    a    rifiht  to,  t 
I     Lord's     tab!  • 
ursing;. 

'■^rn  Luthe 
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''"(I,  arnso  the  Syu- 


urn)  ji 
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'tiled  „» 
od  Syi 


J,  U     li.       I'  (II       H       i 

;  uliject,    a!U>\v    p.  > 
(>X|il,niatioi),    fouuu 
'^     '■  vV'e  filliiw  also,    ti 
sure  liaih  free  w  ii'.     P 
icli    cHn    l>e  aiiaino 
1  tha  reason,  we    h  -• 
some    t)io;«8ure,    •, 
outwardly     honor  r 
'^ikI.  t«>  make  " 


ye  savc'i 
ives  :  i  c    . 
lest    ai. 
'  ''is  worl  '■ 
■t    ;to  «o(V(- 

vfrk    o 
■  ,  th>'  sol 
.     juiher    V 
=»o  ihe    i?' 

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BX8068    .A3    1854 

Christian  Book  of   concord  = 

or, 

Symbolical   books   of   the 

Evangelical 

Lutheran   Church    ;    comprising 

the   three   chief 


-jtsitio  ihn 
■  :.     of     S  '' 
caliioK  ihiVi 
.  doiiio  i.et 

>n  of    F  ' 


the  General  Synod.     Youi  -yj. 
tempt  was  wide  of  the  ir  .\j  i 
question  now  is  not  ^^  y] 
tenth  article  teact 
theory?     In  you. 
are  too   timid  to  .  ~ 
eran  view  directly.        ;, 
covertly,  by  assertin:    • 
proposition,    that     t     .^t,    , 
view  which  I  state         ■ 
caricature."       A^" 
under   the   *^i 


1.  Becaubv 
that  the  whole    ^^ 
the  Lord's  Supp 

2.  Because   th     ,  r: 
objectively  presen    r^ 

3.  Because  the  w  , 
received  without  faith. 

:^»    For   your    benefit  I    vv    i 
these  points  one  by  one. 
1.  The  whole  Christ 
Who  teaches  this?    '^^' 
He  declares    the   na        in 
person   of   Christ  ar 
Where  one  is  the  oi 
For  information  read  L  'Oc. 
mona   '^v    the  Lord's        w 


THE 


CHRISTIAN 

Ijbook  of  concord, 


Ofi 


SYMBOLICAL  BOOKS 


OF 


THE  EVANGELICAL  LUTHERAN  CHUECH; 


COMPRISING  THE  THRITE  CHIEF  SYMBOLS,  THE  UNALTERED  AfGSBURG  CONFESSION,  THE 
APOLOGY,  THE  SIHALCALD    AUTICLES,  LUTHER's  SMALLER  AND  LAKGEB  CATE- 
CHISMS, THE  FORMULA  OF  CONCORD,  AND  AX  APPENDIX. 


TO  WHICH  IS  PREFIXED 


k%   QISTORICAL    I.^TRODTCTIOff 


SECOND    EDITION,  REVISED. 


TRANSLATED    FROM    THE    GEBMAM. 


^X  OF  ?mcEfo^^ 

MAR     Z    2000 


A 


'A 


^^3f  OGOAL  SE^^ 


*  ^  NEWMARKET : 

"*•        PUBLISHED  BY  SOLOMON  D.  HENKEL  AND  BRS. 
co-oper,  ,  

18.5-1. 


{ 


Entered  according  to  Act  of  Congress,  in  the  year  1854,  by 

S.  D.  HENKEL  &  BRS., 

In  the  Clerk's  Office  of  the  District  Court  of  the  United  States  for  the 

Western  District  of  Virginia. 


D.  W.,  AND  GEO.  B.  BENTLEY,  PRINTERS. 


PREFACE  TO  THE  FIRST  EDITION. 


The  Book  of  Concord,  comprising  the  Symbols  of  the  Evangelical 
Lutheran  Church,  has  as  yet  enjoyed  but  a  limited  circulation 
in  the  United  States.  Wrapped  in  the  obscurities  of  its  original 
languages, — the  Latin  and  German, — that  venerable  production  of 
the  Reformation  has  been  left  to  slumber  almost  entirely  in  silence 
and  neglect.  Numerous  causes  have  contributed  to  prolong  this 
neglect.  The  descendants  of  German  emigrants  in  America,  have 
never  cultivated  the  language  and  literature  of  their  fathers  with 
due  interest ;  many  of  them  are  unable  to  read  German ;  while 
many,  able  to  read,  and  occupying  elevated  stations,  have  never 
manifested  a  laudable  zeal  for  the  doctrines  of  the  church.  The 
most  obvious  cause,  however,  seems  to  be,  that  the  larger  portion 
of  Lutherans  in  America,  are  accustomed  to  read'  the  English 
language  only,  and  consequently  have  never  had  an  opportunity  to 
appreciate  the  value  of  their  Symbols. 

Yet,  we  cherish  the  anticipation  of  a  brighter  dayln  the  Lutheran 
church.  In  a  land  of  freedom,  of  science  and  art,  where  the  gener- 
ous spirit  of  political  wisdom  encourages  the  exercise^of  rea.soi\v 
and  guards  the  decisions  of  conscience  ;  w^here  industry,  energy, 
and  enterprise,  though  daily  attaining  fresh  prospects  of  future  im- 
provement, are  continually  unburying  the  sacred  treasures  of  the 
past,  we  believe  that  the  doctrines  of  our  church  will  ultimately  be 
reclaimed,  and  that  men  of  our  western  clime  will  enter  into  the 
investigation  of  these  doctrines  with  all  the  avidity  natural  to  a  love 
for  the  truth.  That  these  doctrines  and  these  principles  of  immu- 
table truth,  are  congenial  with  the  tastes  and  feelings  of  tlie  Ameri- 
can mind,  we  may  fearlessly  deduce  from  recent  facts.  Within  the 
last  few  years,  the  Book  of  Concord  and  Luther's  House-Sermons 
have  been  reprinted  in  this  country ;  and  several  of  Luther's  works 
have  lately  been  translated  into  the  English  language,  and  circula- 
ted extensively. 

It  was,  therefore,  reasonable  to  presume,  that  a  faithful  trans- 
lation of  the  Book  of  Concord  into  the  English  language,  was 
demanded  by  the  necessities  of  the  times,  and  wt)uI(1  clfectually 
co-operate  with  these  laudable  exertions.    Partial  translations  indeed 


\r  PEEFACE. 

of  the  Augsburg  Confession  had  been  made  at'different  times ;  but 
it  had  never  been  fully  rendered  into  English  until  1831,  when  a 
translation  was  completed  by  the  Rev.  Charles  Henkel,  assisted 
by  ProfessDr  Schmidt,  of  Columbus  Seminary,  Ohio  ;  and  several 
small  fragments  from  the  Book  of  Concord,  w^ere  subsequently  trans- 
lated by  others. 

At  the  urgent  solicitation  of  many  zealous  members  of  the  church, 
■we  announced,  Oct.  9th,  1S45,  our  resolution  to  procure  a  correct  En- 
glish version  of  the  entire  work,  and  publish  it  as^soon  as  practicable. 
Since  that  period  no  time  or  labor  has  been  spared  to  fulfil  our  promise. 
We  have  had  to  engage  the  talents  not  only  of  men.ferailiar  with 
the  Lutheran  doctrine,  as  well  as  with  the  German  and  English 
languages,  but,  in  consequence  of  the  obsolete  style  in  which  the  Ger- 
man copy  of  this  work  was  originally  written,  we  have  constantly 
had  recourse  to  men  who  were  able  to  consult  the  Latin  copy  when- 
ever it  was  requisite.  And  here  we  feel  bound  in  justice  to  the 
industry  and  valuable  abilities  of  those  who  contributed  their 
friendly  aid,  to  specify  the  several  portions  furnished  by  each. 

The  Augsburg  Confession,  the  Apology,  the  Smalcald  Articles, 
the  Appendix,  and  the  Articles  of  Visitation,*  in  a  version  purely 
literal,  were  furnished  by  the  Rev.  Ambrose  and  Socrates  Hen- 
kel. The  Larger  Catechism  was  translated,  in  the  same  manner, 
by  the  Rev.  J.  Stirewalt  ;  the  Epitome  by  the  Rev.  H,  Wetzel; 
and  the  Declaration  by  the  Rev.  J.  R.  Moser.  The  Smaller  Cate- 
chism was  copied  mainly  from  the  translation  by  the  Rev.  David 
Henkel,  published  in  1S27.  Much  assistance  in  reviewing  the 
proof-sheets  throughout  the  publication  of  the  work,  was  rendered 
by  Joseph  Salyards,  Principal  of  the  Nev/market  Academy,  who 
has  long  cultivated  the  study  of  science  and  general  literature  ;  and 
he  likewise  furnished  translations  of  all  the  Prefaces,  from  the  Latin, 
and  of  the  Historical  Introduction,  from  the  German. 

All  these  translations  when  collected,  were  carefully  compared 
with  the  original  by  the  Rev.  Ambrose  Henkel,  and  afterwards, 
with  the  exception  of  the  Historical  Introduction  and  the  Prefaces, 
were  revised,  transcribed,  and  prepared  for  the  press  by  the  Rev. 
Socrates  Henkel.  We  have  derived  considerable  assistance,  too, 
in  the  progress  of  the  work,  from  the  Rev.  L.  EichelberCxER. 

The  principal  translations  were  made  from  the  German  edi- 
tion of  1790,    published  at  Leipsic  ;   antl,    being  favored    by  the 

•  These  Articles,  inasmuch  as  they  do  not  occur  in  the  original  edition  of  the 
Eook  of  Concord,  jjubllshed  in  1580,  and  do  not  con^Jtitute  an  integral  part  of  it, 
but  were  subsequently  drawn  up  in  1502,  have  been  omitted  in  the  second  edition. 


PREFACE.  V 

Rev.  C.  P.  Krauth,  with  a  copy  of  the  original  German  Dresden 
edition  of  1580,  we  were  enabled  to  compare  them  with  that  also. 
The  Latin  copy,  to  which  uniform  reference  was  made  in  comparing 
the  translations,  was  that  pubHshed  by  Hase  in  1846  ;  and  from  this 
the  Prefaces  were  all  translated.  Whenever  the  German  copy  pre- 
sented insuperable  obscurities,  recourse  was  also  had  to  this  edition 
in  numerous  passages.  The  Appendix  was  taken  from  the  Ger- 
man and  Latin  edition  published  by  Muller,  printed  at  Stuttgard, 
1848,  from  which  the   Historical  Intioduction  was  also  translated. 

Deeming  it  most  compatible  with  the  nature  of  the  work, — the 
subjects  being  chiefly  of  a  didactic  and  doctrinal  character, — we  have 
endeavored  throughout  to  preserve  as  just  and  uniform  a  medium  as 
possible,  between  a  translation  purely  literal,  and  one  which  admits 
all  the  freedom  and  elegance  of  English  composition.  We  have 
labored  to  be  faithful,  and  yet  not  to  offend  the  fastidious  ear.  We 
have  been  anxious  to  preserve  the  serious  tone  and  spirit  of  the 
pious  original.  But,  as  imperfection  is  the  fate  of  all  human  efforts, 
the  candid  reader  will  no  doubt  discover  many  inaccuracies.  Any 
friendly  suggestion,  therefore,  pointing  out  such  defects,  will  be 
received  with  gratitude,  and  enable  us  to  render  a  second  edition 
more  worthy  of  an  intelligent  public. 

May  our  labors  be  the  instrument,  in  the  hands  of  Providence,  for 
promoting  an  acquaintance  with  the  Book  of  Concord,  the  norm  of 
all  genuine  Lutherans  since  1580,  and  for  extending  the  doctrines 
taught  by  the  illustrious  Reformer ! 


Newmarket,  Shenandoah,  Va., 
July  4th,  1851. 


THE  PUBLISHERS. 


PREFACE  TO  THE  SECOND  EDITIOiN. 


In  presenting  the  second  edition  of  the  Book  of  Concord  in  the 
English  language,  the  publishers  take  pleasure  in  announcing  that 
the  whole  work  has  again  been  carefully  revised  and  compared  with 
the  original  text.  The  first  edition,  though  containing  many  im- 
perfections, met  nevertheless  wiih  a  kind  reception  in  the  church; 
which  induced  the  publishers  to  use  every  effort  that  seemed  neces- 
sary to  bring  the  work  to  greater  perfection.     Accordingly,  before 


vi  PREFACE. 

publishing  a  second  edition,  the  talents  of  individuals,  known  as  lit- 
erary men  and  prominent  theologians  in  the  church,  were  engaged, 
who  were  requested  to  revise  the  work,  comparing  it  with  the  ori- 
ginal, not  changing  however  the  language  of  the  first  edition  more 
than  would  be  found  necessary  to  render  it  a  good  translation  ; 
and  to  these  gentlemen  sincere  acknowledgments  are  due  for  a  vast 
number  of  valuable  suggestions. 

The  Augsburg  Confession  was  revised  by  Rev.  C.  P.  Krauth, 
D.  D.,  Professor  in  the  Theological  Seminary,  Gettysburg,  Pa. ;  the 
Apology,  by  Rev.  W.  F.  Lehmann,  Professor  of  Theology,  Colum- 
bus, Ohio;  the  Smalcald  Articles,  by  Rev.  Wm.  M.  Reynolds,  D. 
D.,  President  of  Capital  University,  Ohio;  Luther's  Smaller  and 
Larger  Catechisms,  by  Rev.  J.  G.  Morris,  D.  D,,  Baltimore,  Md. ; 
and  the  Formula  of  Concord  and  Catalogue  of  Testimonies,  by 
Rev.  C.  F.  ScHAEFFER,  D.  D.,  Easton,  Pa.  The  Historical  In- 
troduction was  also  carefully  compared  and  revised  by  the  ori- 
ginal translator ;  and  every  attention  was  given  by  the  publishers 
to  have  the  corrections  faithfully  attended  to :  thus  they  feel  con- 
fident, that  the  English  translation  of  the  Book  of  Concord  will  meet 
that  encouragement  from  the  church,  which  her  Symbols  originally 

received. 

Ne\vmarket,  Sh.  Va., 

July  4th,  1854. 


CONTENTS. 


Historical  Introduction,    -----....    page  ix 

Mandate  of  Christian  II.,       ------...        §7 

Peeface  to  the  Book  of  Concord,        -----._  gg 

THE  THREE  CHIEF  SYMBOLS,   -        ...        99 

I.  The  Apostolical  Confession  or  Symbol,  .         .         -         -        .  ]01 

II.  The  NicENE  Confession  or  Symbol     ......  _       ec 

III.  The  Athanasian  Confession,  --.,.._  io2 

THE  UNALTERED  AUGSBURG  CONFESSION,    -        .      105 
Address  to  the  Emperor,  Charles  V.J  .----..  107 

Articles  of  Faith  and  Doctrine,     .---..,.,.      109 
Article  L  Of  God,  -         .        .  109     Art.  XIII.  Use  of  the  Saciaments,    113 

«       II.  Of  Orit^inalSin    -         -       "         "     XIV.  Of  Church  Government,    " 
«     HI.  Of  the  Son  of  God,  -  110       «       XV.  Of  Church  Rites  and  Or- 

"     IV.  Of  Justification,  -         .       "  dinances,    -         -  « 

"       V.  Of  the  Ministry,      -  ''         "      XVI.  Of  Civil  Polity  and  Gov- 

"      VI.  Of  New  Obedience      -      111  ernment,         .         .       a 

"    VII.  Of  the  Church,         -  "         "    XVII.  Of  Christ's   Return   to 

"  VIII.  What  the  Church  is,   -       "  Judgment,  -  114 

"     IX.  Of  Baptism,    -         -  112       "  XVIII.  Of  Freewill,       -         .       " 

"       X.  Of  the  Lord's  Supper,         "         "      XIX.  Of  the  Cause  of  Sin,         115 
"      XI.  Of  Confession,         -  "         "       XX.  Of  Faithand Good  Works,  " 

«    XII.  Of  Repentance,   .         .       "         «      XXI.  Of  the  Worship  of  Saints,  118 
Articles  concerning  which  there  is  dissension,  and  in  which  are  relatad 

the  abuses  WHICH  have  BEEN  corrected,     -         -         .         .         -  119 

Art.  XXII.  Of  Both  Elements  in  Art.  XXV.  OfConfession,  -         .  125 

the  Eucharist,             119  "    XXVI.  Of  Diversity  of  Meats,  126 

"  XXIII.  Of    the    Marriage    of  "  XXVII.  Of  Monastic  Vows,  -  129 

Priests,          .         -      120  "XXVIII.  Of  the  Power  of    the 

"  XXIV.  Of  the  Mass,         -          122  Bishops  or  Clergy,  .  133 

APOLOGY  OF  THE  AUGSBURG  CONFESSION,    .        .  141 

I.  Concerning  Original  Sin,    -      145     VIII.  Of  Human  Ordinances  in  the 

II.  Of  Justification,     -         -  156  Church,     ...  268 

III.  Of  Love  and  the  Fulfilment  IX.  Of  the  Invocation  of  Saints,  285 

of  the  Law,  -         -         -      ISO  X.  Of    Both    Elements    in   the 

IV.  Of  the  Church,       -         -  215  Lord's  Supper,       -         -     294 
V.  OfRepentance,  -         .         -     230        XL  Of  the  Marriage  of  Priests,  297 

VI.  Of  Confession  and  Expiation,  218      XII.  Of  the  Mass,     .         -         -     310 

VII.  Of  the  Sacraments  and  their  XIII.  Of  Monastic  Vows,        -  330 

Proper  Use,       .         -  264     XIV.  Of  Ecclesiastical  Power,    -      345 

THE  SMALCALD  ARTICLES,  ...  289 
Part  I.  Articles  concerning  the  Divine  Majesty,  ....  366 
Part  II.  Articles  which  concern  the  office  and  work  of  Jesus  Christ, 

OR  OUR  redemption,     -...---.     366 

Art.  I.  The  Chief  Article,  -        .     366     Art.  III.  Of  Convents,  &c.,      -         372 
"    II.  Of  the  Mass,      -        -         367       "     IV.  Of  Popery,  -         -        .       " 


lO>'  HISTORICAL 

determinate  sign  by  -which  they  were  recognized.  After  the  iiilroductiou  ol 
the  remaiuiug  significations,  he  says  :  "  I  supposed  it  preferable  to  derive 
the  signification  of  this  word  from  the  Pagan  rites,  in  which  certain  tokens  or 
signs  were  delivered  to  those  who  were  admitted  to  the  more  secret  cere- 
monies, unintelligible  to  the  greater  part  of  the  superstitious  populace  ; 
and  these  signs  they  called  Sijinbols,  which  being  exhibited  and  mutually  re- 
cognized, they  were  admitted  without  scruple  to  the  recesses  and  the  secret 
rites  of  that  god,  whose  Symbols  they  had  received."  Kuifinns,  however, 
claims  for  the  word  a  still  wider  ap[)lication,  and  he  says,  (from  a  fondness 
for  the  tradition  that  the  Apostolic  Symbol  was  composed  entirely  by  the 
contributions  of  th<3  Apostles,)  that  Symbol  i*  a  Greek  word,  and  may 
signify  a  collection  or  composition,  that  is,  the  result  of  many  efforts. 
We  shall  only  add  here,  that  this  explanation  depeitds  entirely  upon  an  un- 
grammatical  interehaiige  of  the  words  ovf.iiici%ov  and  oi;,it,3o7ti-.  The  term 
Sijmboliis  has  been  emploj'ed  also  by  Flautus,  in  the  sense  of  an  image  im- 
pressed in  v.ax  ;  and  it  occurs  also  in  this  form,  in  the  first  book  of  the  Celes- 
tial and  Happy,  written  against  Elipandus,  concerning  the  Apostolic  Synn 
frol,  where  the  Symbol" of  Constantinople  is  falsely  cluiracterized  as  tlm 
Symbobis  of  Ephesian  faith. 

The  time  ivhen  the  word  Symbol  came  into  general  use,  in  the  sense  of 
Confession  of  Faith,  and  especially  of  Apostolic  faith,  John  Benedict  Carp- 
zay  will  not  place  earher  than  the  Goancil  of  Nice  ;  and  indeed,  before  that 
time,  we  find  the  word  very  seldom  employed  by  the  Fathers  of  the  church, 
while  in  the  first  centuries  the  appellation,  Canon,  ride  of  the  church,  of  faith, 
of  truth, — the  gospel  of  the  holy  Apcstolic  faith, — the  exposition  or  definition 
of  faith, — the  science,  the  treatise,  the  inscription, — a  brief  repetition  of  the 
chief  principles  of  faith, — the  treasure  of  life, — the  ecclesiastical  confes- 
sion,— the  tower  af  faith,  were  quite  usual ;  yet  here  it  must  be  very  care- 
ftdly  observed,  that  these  appellations  apply  equally  well  to  the  explanatioHi 
of  the  Confession  of  Faith, — that  body  of  instruction  which  was  to  be  impar- 
ted to  the  catechumen;  On  the  contrary,  Vossius  discovers  proof  of  an  ear- 
lier use  of  the  word,  from  the  fact,  that  Rirlfinus  selects  it  in  the  title  of  his- 
work, — the  Exposition  of  the  Apostolic  Sym.bolr — and  appeals  besides  to  his 
)M-edecessors  :  "-They  desire  to  call  this  a  Symbol  for  many  and  very  ade- 
quate reasons."  It  is  known- beside*,  that  this  tenn  was  first  employed  by 
C'yprian,  about  the  middle  of  the  third  century,  and  from  that  time  was- 
always  applied  as  an  expression  for  the  confession  of  faith  by  the  church, 
generally  at  first,  and  at  last  exclusivelj\ 

This  term  was  introduced  into  the  Evangelical  church  by  Dr.  Luther  in 
iris  writings:  "The  three  Symbols,  or  Confession  of  the  faith  in  Christ, 
unanimously  employed  in  the  church,  1538."  We  likewise  find  it  used  by 
Melauchthon  in  his  "  System  of  Doctrine  ;"  even  earlier  indeed  in  the  oath 
prescribed  for  the  Doctors  of  Divinity,  by  the  new  statutes  of  the  imiversity 
of  Wittemburg,  1533.  The  preface  to  his  Corpus  Julium  designates- the 
Augsburg  Confession  by  this  name  :  "  The  articles  of  which  Confession- 
s-erve  at  this  time  as  a  correct,  beautiful,  pure,  and  invincible  Symbol  of  the 
reformed  churclies."  And  not  only  the  preface  to  the  Book  of  Concord  de-^ 
nominates  the  same  writing  next  to  "the  old,  acknowledged  Symbols," 
"  A'  Symbol  of  Fuith  likewise,"  but  the  Formula  of  Concord  also,  in  the  Epi-- 
Soaic,  section'4.  and  the  Declaration,  section  2,  distinguishes  it  by  the  same 


INTRODUCTIO-X.  fit 

'•expression;  nnd  wc  learn  liere  es|)eciaily  on  llie  n^'xt  page,  what  idea  the 
Evangelical  church  connected  with  that  term.     For  it  is  here  exj)ressed  witli 

•  distinctness,  that  these  Symbols  are  no  private  writings,  but  books, 
Avrilten,  approved,  and  received,  in  the  name  of  the  churches  which  con- 
fess one  doctrine  and  religion;  just  as  in  tiic  Formula  of  Concord,  Partll.^ 
after  an  enumeration  of  th.e  chief  subjects  of  the  Cook  of  Concord, — the  Augs- 
burg Confession,  the  Aj)ology,  the  Articles  of  Smaicald,  and  the  two  Cate- 
chisms of  Luther, — ^they  are  demiminated  "public  au<l  approved  writings,'" 
and. thus  they  are  placed  by  the  «ide  of  the  old,  acknowledjjed  Symbols,  as 
an  enlargement  and  extension  of  them.  Now  here  the  general  custom  Is 
manifest, — ^by  the  tennSymhol,  the  Coufesaiou  of  Faith  is  expressed  with 
comprehensive  brevity,  as  confession-formal;  by  the  term  Sijvibolic  JFritinff 
or  Book,  is  implied  the  fuller  explanation,  establishment,  and -decision  of 
the  system  of  doctrine  iu  the  church. 

2.  Symbols  have  arisen  simultaneously  w  ith  the  ch-urcii.  T!ie  Lord,  in- 
deed, has  not  estal)lished  his  church  upon  Symbols,  but  upon  his  own  Word, 
From  this  the  church  derives  her  confespious,  as  evidences .  how"  she  un- 
<lerstands  and  explains  the  divine  Word.  From  the  iniquity  of  man  it  could 
not  fail,  that  contradictory  opinions  shoidd  arise  in  the  churet  herself,- and 
proceed  from  external  controversy  to  internal  disquietude,  hecause  the 
church,  in  her  temporal  condition,  has  false  Christitms  and  hypocrites  in  her 
midst;  she  w'as  soon  obliged,  therefore,  to  establish  Synjbols  for  the  purpose 
of  giving  evidence  of  her  faith,  of  refuting  false  accusations,  :wid  oi'  rejecting 
pernicious  errors,  and  in  accommodation  to  the  progress  of  time,  to  institute 
new  Symbols,  without  rejecting  the  old,  not  for  the  purpose  of  establi-shiug 
new  doctrines,  but  for  the  pui-pose  of  acknowledging  ane^v  the  old  Sym- 
hols, — those  truths  derived  from  the  Fathers, — and  of  providing  them  with 

.new  defences  against  encroaching  errors.  This.orjgiu  of  the  Symbols  of  the 
church  Avill  fully  manifest  itself  from  what  follows.  The  simple  form  of  Bap- 
tism extended  at  the  same  time  w  ith  thechurch,  iu  the  Apostolic  Symbol,  to 
a  confession  of  Baptism;  this  to  the  Niceue  Confession,  comprising  only  a  I 
few  more  propositions,  and  according  to  the  necessities  of  the  times  in  refer- 
ence to  the  demands?  of  the  faitli,  to  the  A.thanasiau,morecoi)iouslydeveloped 
and  accurately  dcfine.d.  From  that  time  the  church,  on  the  one  h.-iiid,  found 
no  external  occasion  for  a  new  declaration  of  her  faith;  on  the  other,  still  less 
did  she  find  it  an  internal  duty.  But  when  she  began  to  reflect  ©n  these 
things,  she  discovered  that  human  inno^vatious  iu  the  church  were  the  real 
sources,  of  her  difficulties,  (Augsburg  Confession,  Art.  26,  &.c.,,)  and  recov- 
eriug.herself  from  these  difliculties,  she  began  to  purify  and  re-establish  her- 
self, and  to  perceive  that  it  was  her  first  and  most  important  duty,  to  acknoAvl- 
edge  her  faith  and  her  doctrine  publicly;  here,  accordrng  to  the  demands  of 
the  time,  arose  her  exlemled,  new  confessions,  all  which  parily  referred 
back  !()  the  first  Symbols,  as  tl»  basis  of  an  attachment  supe.ra<ldcd,  partly 
extending  the  structure  further  towards  its  com.])leli<»n,  tl'c  f(jwndatioii 
of  which  was  derived  from  the  Word  of  God.  'i'lius  every  Syud)ol  took  the 
impressions  of  the  tiino,  and  of  the  historic  circumstances  out  of  which  it 
grew;  and  each  affords  not  only  a  geuer;:!,  but  even  a  sjiecific,  account  of 
4iie  reasons  for  its  establishment. 

8.  But  these  reasons  determine  the  Dct^i^i-n  also  of  »Syuib(ils  and  Symbolic 
Writings.      If.  an  ording  lo  1  I'cl.  •''.  ITi,  n\rr\  nicndicr  of  tiic  cluiri-l)  (i(iik)- 


12  iiisTonicAi, 

ture  age,  is  to  Ite  conKulerrd  in  n  condition  to  testify  his  faith,  n\\t\  to  answer 
every  man,  tiiis  Aj)ostoli<'  reqnisition  is  incunihent  on  the  ehnrch,  as  tlie  com- 
munity of  l)elievers,  in  a  still  higher  degree.  And  indeed  she  has  to  fnltil  this 
duty  externally  as  well  as  internally.  Externally,  the  power  of  the  Holy 
Ghost,  through  the  confessions  of  the  church,  chastises  the  unbelief  and  the 
errors  of  the  world  ;  hut  internally,  the  members  of  the  church  are  instructed, 
secured,  and  advanced.  This  is  rendered  evident  by  the  Formula  of  Con- 
cord itself,  claiming  a  double  design  for  church  synd)ols,  "  That  they  not 
only  promote  a  pure  and  salutary  doctrine,  but  su!)ject  all  who  teach  a  dif- 
ferent doctrine,  to  tlieir  due  reprehension  ;"  and  afterwards  again  tiiis  doul)le 
design  in  a  single  Hymbol  is  referred  to,  in  the  Formula  of  Concord,  Part  I., 
and  in  Part  II.  But  one  of  these  designs  without  the  other  cannot  appear 
in  every  instance  ;  the  purity  of  Faith  cannot  be  proved  and  secured,  with- 
out at  the  same  time  referring  to  erroneous  opinions,  in  which  the  human 
mind  continually  falls,  if  a  man  believes  that  he  j)ossesses  in  his  own  bosom 
tiie  light  and  the  fountain  of  understanding,  or  attempts  to  explain  the  Word 
of  God  according  to  his  own  concej)tioiLs.  For  if,  indeed,  the  Symbols,  ac- 
cording to  their  first  design,  were  "testimonies  and  explanations  of  faitii," 
they  would  serve  none  the  less  on  that  account  for  the  preservation  of 
faith,  but  transmit  it  pure  and  unadulterated  down  to  posterity.  (Augs. 
Conf.  Art.  21  :  "This  is  about  the  substance  of  the  doctrine,"  &c.)  But 
purity  of  faith  without  pure  doctrine  cannot  suh.sist ;  the  church  then  must 
naturally  above  all  things  refer  her  teachers  to  iier  Symbols,  and  make  it 
their  duty  to  adhere  faithfully  and  sincerely  to  theiji  in  doctrine.  The  pri- 
mary duty  of  self-preservation  recpiires  this.  For  if  the  church  woidd  allow 
those  persons,  whom  she  has  intrusted  with  the  office  of  teaching,  and  to 
whom  she  has  given  her  own  authority  to  exercise  this  office,  to  teach  ac- 
cording to  their  own  ()j)inions,  even  Avhat  militates  against  the  ecclesiastical 
system  of  doctrine,  she  would  thus  give  them  power  to  labor  for  her  own 
destruction.  Hence  this  enjoins  upon  the  church  a  necessary  solicitude  for 
the  salvatiojj  of  her  adherents.  She  must,  how  ever,  be  convinced,  that  the 
pure  doctrines  of  the  Word  of  God  are  contained  in  her  acknowledged 
and  established  Symbols.  Without  this  conviction,  she  cannot  maintain 
them  a  moment.  But  by  virtue  of  this  conviction,  she  must  not  suffer  any 
thing  publicly  to  be  taught  in  her  midst,  that  njilitates  against  her  religions 
tenets,  rendering  them  dubious,  assailing  and  sui)verting  the  very  I'oun- 
ilation  of  her  faith,  when  in  ihls  w  ay  she  sees  the  salvation  of  her  members 
endangered.     This,  however,  we  shall  more  fully  expose  her.i-after. 

4.  From  their  Design,  yajurally  results  the  Necessity  of  >Synd)ols  and 
Symbolic  Writings  drawn  up  iu  form,  and  their  relation  to  the  holy  Scrip- 
tures. The  church  has  sufficiently  e:ij)laiacd  herself  in  reference  to  this  mat- 
ter in  the  preface  to  the  Book  of  Concord,  w  here  she  not  only  testifies,  "that 
it  was  never  her  de.sign,  l)y  this  formula  of  reconciliation,  to  molest  and  en- 
danger the  pious,  who  are  already  sufiering  tyranny  and  j)er^ecution,"  but 
she  also  declares,  a  little  afterwards  :  "  For  it  seemed  most  indispensably 
necessar}',  that  a  pious  exposition  and  arrang.ement  of  all  tho«c  .controverted 
))oints,  deduced  from  the  Word  of  (xod,  should  a])pear  in  the  mitlst  of  so 
many  rising  errors  in  our  times  as  we!!  as  so  many  oifences^  contentions,  and 
perpetual  l>roils,  in  order  tirat  according  to  its  principles,  tlie  j)ure  doctrine 
might  be  distinguislicd  and  scjiaratcd  l"r(>;ii  the  false.     T)jis  design  \\]\\  more- 


INTRODUCTION. 


13 


^iver  efTcct  tlik  result,  that  tuil)tileiit  ami  couteiitiou.s  men  -will  not  he  free  in 
proportion  to  their  inchnatiou,  to  excite  controversies  inseparal)le  from  of- 
fence, nor,  as  they  do  not  suli'er  tliemselves  to  be  attached  to  any  formuhi  of 
pure  (h)ctrine,  to  ])roi)ose  and  propagate  egregious  errors.  For  from  this 
it  will  follow  at  last,  that  the  |)ure  doctrine  will  be  vitiated  and  lost,  and 
nothing  be  transmitted  to  posterity  but  doul)tful  opinions  and  academical  re- 
strictions. To  this  may  be  added  what  we  know  to  be  due  from  us  in  this 
way,  to  ourselves  and  to  our  subjects,  in  consequence  of  the  duty  which  God 
has  enjoined  upon  us,  that  we  carefully  regard  w  hat  may  relate  to  purposes 
of  this  life  and  of  that  which  is  to  come,  and  labor  to  provide  with  great  zeal, 
as  far  indeed  as  it  can  be  done,  what  may  contribute  to  the  extension  of  the 
iiame  and  glory  of  God,  to  the  propagation  of  his  Word,  from  which  alone 
■salvation  may  be  expected,  to  the  peace  and  tranquillity  of  churclies  and 
schools,  and  to  the  general  composure  and  consolation  of  agitated  minds." 

Tlie  necessity  of  Symbols  is  consequently  not  so  much  absolute  and  un- 
conditional, as  hypothetical  and  contingent.  The  revealed  Word  of  God- 
alone  is  absolutely  necessary  for  the  preservation  of  the  church,  and  for  the 
salvation  of  souls.  "  This  is  the  only  rule  and  standard  (Epitome,  Compen- 
dious Rule,  No.  1)  according  to  wdiich  all  doctrines  and  teachers  alike  ought 
to  be  tried  and  judged.  Other  writings,  however,  of  ancient  and  modern 
teachers,  whatever  their  reputation  may  be,  shall  not  be  held  to  be  of  equal 
authority  with  the  holy  Scripture,  but  to  be  subordinate  to  it,  and  shall  not 
be  received  otherwise  or  further  than  as  witnesses."  And  who  may  say 
that  no  condition  of  the  church  can  be  thought  of,  in  Avhich  it  may  enjoy  a 
happy  perpetuity,  not  indeed  without  evidences  and  confessions,  but  with- 
out Synibolic  Writings,  in  the  sense  in  which  we  use  the  term  ?  But  a  con- 
ditional, casual  necessity  must  ever  be  added  to  the  Symbols,  not  through 
internal,  but  from  external  circumstances,  not  through  the  existence,  but 
from  the  condition  of  the  church  at  the  time.  They  are  always  necessary, 
and  their  preservation  is  enjoined  upon  us  by  the  fact,  that  the  church  can 
jiever  remain  ujiassailed  in  the  possession  of  divine  truth  (1  Cor.  11,  18; 
(Jal.  1,  0;  1  Tim.  4,  1),  but  she  must  be  continually  on  her  guard,  that  ho 
((MToneous  doctrine,  under  the  guise  of  truth,  be  intruded.  For  teach- 
ers of  error  refer  also  to  the  Scripture,  and  seek  their  arguments  out  of  it, 
in  order  to  justify  their  opinions;  and  hence  it  becomes  necessary  for  the 
K-hurch  to  prove  the  system  of  pure  doctrine  from  the  Scripture — to  expose 
that  which  is  no  system  indeed,  and  will  never  produce  any — laying  it  down, 
<'stablishing  it,  and  maintaining  it  rightly  in  the  public  confessions  of  her 
faith.  This  she  must  do,  in  order  to  exhibit  the  conformity  of  her  peculiar 
<loctrine8  with  the  Scriptures,  to  direct  her  members  to  a  correct  interpre- 
tation of  the  Word  of  God,  and  to  provide  thein  a  shelter  against  erroneous 
o|)inions. 

lint  let  us  examine  another  argument  which  loudly  |)leads  the  necessity 
of  Symbols,  in  our  sense.  This  argument  must  naturally  have  relation  to 
the  minister  of  the  church.  AV'hoever  feels  a  holy  solicitude  to  discharge 
the  indispensable  duties  of  his  office,  must  surely  experience  a  secret  joy 
on  reflecting,  that  the  church  has  committed  to  him  her  normal  rules  of  in-  y^ 

struction,  according  to  which  he  can  regulate  the  performance  of  his  duties. ^^^■o-""'''^ 
lie  is  bound  in  all  respects,  and  in  preference  to  every  thing  else,  to  observe. 
Jhe  j)recepts  of  till'  Word  of  (iod,  as  to  Aviiat    lie   slHudd  jjreach.      If  he  is 


■14  HISTORICAL 

possoRscd  of  n  dolicnle  conscience,  he  will  not  be  Rritlsfied  by  being  con- 
vinced in  his  o-,\  11  mind,  of  having  properly  comprehended  the  doctrine 
t>f  the  Scripture.  For,  on  the  one  hand,  he  must  always  be  conscious  of 
his  own  falhbility,  and  consequently  have  great  reason  to  distrust  his  own 
])enetration ;  while,, on  the  other  hand,  he  must  icnow,  that  lie  labors  in  the 
service  of  the  church,  through  which  the  Lord  has  given  him  a  charge, 
"to  minister  to  the  he'xsehold  of  God" — that  he  is  not  a  lord  over  the  faith 
of  his  followei'i?,  but  "  a  fellow-laboTsr  and  a  servant."  Consequently  he 
can  then  on!y  discharge  the  functions  of  his  oifice  with  inward  joy,  when 
he  possesses  a  comiiiissiou  from  the  church,  together  with  her  determinate 
and  acknowledged  system  of  doctrines,  from  which  he  can  be  assured,  that 
his  own  peculiar  views  of  the  doctrines  of  the  holy  Scripture,  will  be  found 
to  coincide  w'ith  the  Confession  of  tfce  church.  Hence  it  will  always  fol- 
low, that  he  will  find  himself  in  the  right  then  only,  Avhen  he  can  assume, 
in  hJs  discourses,  with  good  reason,  the  authority  of  the  church.  For  as 
the  Synibols  of  the  church  can  maintaiK  their  authority,  solely  because  they 
conform  in  their  principles  with  the  Word  of  God,  so  the  minister,  in  dis- 
charging the  functions  of  his  office,  can  secure  die  confidence  of  his  con- 
'gregation  only  in  proportion  to  his  fidelity  to  the  Confession  of  the  church; 
whilst,  in  return,  the  snme  relation  affords  him  abundant  protection  against 
every  impertinent  demand,  requiring  him  to  accommodate  liis  instructions 
to  the  fluctuating  opinions  of  men,  which  may  base  loiuul  encouragement 
from  those  among  whom  he  labors. 

5.  After  llris  it  still  remains  for  us  to  determine  hoar  we  are  to  estimate 
the  Authority  of  church  symbols.  There  is  an  intimate  relation  between 
their  authority  and  their  necessity.  We  might  well  permit  this  to  speak  for 
itself,  Avhile  we,  however,  may  refer  to  the  discussion  in  section  4,  in  refer- 
ence to  their  relation  to  the  holy  Scriptures,  merely  adding  the  following 
remark.  In  the  Fori\iKla  of  Concord,  Part  II.,  preface,  the  Augsburg  Con- 
fession is  called,  "A  pure  Christian  Symbol,"  to  which,  at  the  present 
time,  true  Christians  should  be  fouud  adhering  next  to  the  AVord  of  God ; 
and  several  pages  further  on,  it  is  said  iarefereucfi  to  the  entire  Symbolic  value  : 
*'  Tliese  general,  public  writings  have  always  been  viewed  by  all  pious  men  in 

i    the  pure  churches  and  schools,  as  a  compendious  outline  or  form  of  salutary 

/   «loctrine  .      .      .      .      .  in   tiie  very  manner,  indeed,   which   Dr.  Luther 
/    himself  recommendjed  to  us,  by  w^ay  ef  pious  and  necessary  advice ;   and 

■  with  great  perspicuitj',  he  draws  this  distinction,  tliat  the  Word  of  God 
alone  should  ever  remain,  the  only  guide  and  rule  in  all  doctrine,  to  which 
no  htjman  writings  should  be  regarded  as  equal,  and  should  be  hekl  in  sul>- 

\  serviency  to  it." 

This  authority  which  Symbols  of  tlie  churcli  claim  for  themselves,  results 
fiom  no  unconditional  excellence,  but  depends  entirely  on  contingent  cir- 
cumstances. It  rests  upon  the  authority  of  the  Word  of  God,  and  u])on  their 
conformity  with  the  Scriptures.  The  Symbols  by  no  means  pretend  to 
elevate  themselves  above  the  holy  Scriptures,  or  to  be  equal  to  them ;  but 
in  all  simplicity  they  arrange  themselves  under  the  Scriptures,  look  up  to 
them  for  every  supply,  as  the  glass  does  to  the  fountain  from  wiiich  it  is 
filled.  Independent  of,  or  in  opposition  to,  the  Word  of  God,  they  are 
nothing.  But  this  only  the  church  desires,  that  the  conformity  of  her  Sym- 
J)oLs  of  docti'iiic  with  the  purity  of  Scripture,  be  ncknoAvledgcd  by  those, 


INTRODUCTION. 


15 


s.^. 


nlio  wish  to  he  connected  witli  lier,  and  to  share  the  advantas^es  of  her  so- 
ciety. 

Not  that  slie  would  hy  the  force  of  Syuil)Ois,  ini])air  the  freedom  of  faith 
and  conscience  among  her  memhers,  hut  she  wishes  to  guard  tliat  free(k>m 
in  the  proper  manner.  For  she  forces  no  one  to  sul)scribe  to  her  doctrines-, 
against  his  own  internal  convictions,  and  she  can  never  have  a  considerate 
adherent,  who  is  unable  to  make  her  Confession  his  own.  With  this  view, 
how  ever,  the  church  cannot  construct  her  Symbols  on  so  broad  a  basis,  that 
for  each  private  opinion,  even  on  the  smallest  point  of  Christian  belief,  there 
might  be  full  scope  and  latitude;  but  she  must  sfpeak  out  with  precision,  what 
she  believes,  and  what  she  docs  not  believe;  what  doctrine  she  adopts  as 
founded  upon  the  Word  of  God,  aad  what  doctrine  she  rejects,  from  the  same 
authority,  ^\^ere  she  to  act  otherwise,  she  would  make  herself  the  recejjta- 
cle  of  every  heresy,  and  be  guilty  of  her  own  destruction,  (Formula  of  Con- 
cord, Part  11.,  preface.) 

But  the  important  question  is  this:  Are  the  doctriacs  of  the  Scripture 
contained  in  the. Symbols;  is  the  Confession  of  these  Synd)o!s  the  true  ex- 
ponent of  divine,  revealed  Truth,  or  not  ?  With  this  question  they  must 
stand  or  fall ;  and  just  as  they  themselveis,  in  consequence  of  their  conformity 
with  the  Scriptures  demand  a  recognition,  so  opponents  must  be  satisfied,  that 
we  demand  proof  for  the  contrary,  setting  askle  all  frivolous  phrases  about 
systems  of  Symbols,  compulsion  of  Symbolf*,  compunction  of  conscience, 
spiritual  fetters,  paper  Popery,  &.c.  "Were  our  Symbols,  from  the  old, 
venerable  Apostolic,  to  the  unexcelled  Formula  of  Concord,  especially  in 
the  Epitome,  ever  refuted  from  the  ^V^ord  of  God,  with  clearness  and  preci- 
sion ?  Has  an  error  in  doctrine  been  pointed  out  in  them,  with  the  colov 
of  truth  ?"  We  have  searched  with  all  possible  diligence  for  something  of 
this  kind,  but  we  have  found,  nothing,  and  we  are  emboldened  to  challenge 
any  opponent,  who  chargesnefe-  Symbols  with  being  independent  authori- 
ties of  faith,  wishing,  to  exalt  themselves  even  above  the  hely  Scriptures, 
to  furnish  only  a  single  reference  iu  proof  of  his  charge.  We  assunie  for  ouc 
Syndjols  no  claim  of.  cU.vine  inspiration, — as  they  do  not  tenn  themselves 
'^  divine  writings," — we  claim  n5  divine  authority,  but  merely  an  ecclesias- 
tical authority,  and  we  give  them  no  preference  alwve  other  Christian  wri- 
tings, except  as  expressing  the  authority  of  the  church.  We  exult  not 
in  the  vain  boast  that  there  caanot  be  found  here  and  there  some  his- 
torical, literary,  or  other  error  in  the  formalities  of  expression  ;  but  this  can 
never  prove  injurious  to  their  authority,  for  that  authority  depends  not  upon 
these  secondary,  but  wpoii  far  more  important,  considerations,  more 
especially  upon  those  considerations  which  relate  to  a  soul-saving  faith; 
**()ur  Synd)olical  IJooks  are  chargeable  with  no  essential  errors,  and  they 
continually  agree  with  the  doctrines  of  the  holy  Scriptures." 

A  further  objection  has  been  urged  against  the  aathority  of  clnu-ch  Sym- 
bols, that  the  i'vee  exercise  of  opinion,  and  consequently  the  church  itself, 
er  the  elliciency  of  the  Holy  Ghost  in  the  church,  is  limited  by  them,  as  by 
an  infallible  rule  of  doctrine.  But  wlio  can  be  so  ignorant  as  to  mean,  that\  yV 
the  operative  power  of  the  Holy  (ihost  can  be  diminished  or  unpaired  by  thti^'  ' 
feeble  instituti<Mis_of  men  ?  JShould  it  please  the  Lord  only  to  reveal  a  new^ 
path~to  salvation,  and  to  erect  his  church  on  a  foundation  diflereut  from 
that  upon  which  it  has  hilh'.Tto  been  staufliu;;.  who  Avould  then  dare  to  re- 


16  HISTORICAL 

sist  hiui,  and  say,  "So  far  slialt  thou  go  and  no  farther.'"  JUit,  we' 
are  well  assured  that  the  foundation  u])on  which  the  church  stands,  is  im- 
pregnable and  eternal ;  that  we  are  living  in  the  latter  times,  when  we  are 
not  to  expect  a  new  revelation.  (Eph.  2,  20;  1  Cor.  3,  10;  Gal.  1,  8; 
Luke  16,  29;  Rev.  14,  6.)  Indeed  those  who  pronounce  the  authority  of 
Symbols  an  obstacle  to  a  free  developenient  of  doctrine,  expect  another  re- 
velation, not  from  the  Spirit  of  God,  but  from  their  own  spirit ;  fhiLthis  they 
demand  the  liberty  to  frame  a  religion  which  may  adapt  itself  to  ^lj[he- 
temporary  fluctuations  of  their  natural  convictions.  Not  only  the  Symbols 
do  they  treat  in  this  manner;  still  more  do  they  act  in  opposition  to  the 
Word  of  God.  They  do  not  wish  to  expand  their  own  comprehension,  and 
explain  the  divine  manifestation  of  doctrine,  but  to  set  up  a  new ,  self-con- 
ceived doctrine  in  its  stead ;  and  thus  it  would  come  to  pass,  that,  though 
they  might  be  in  the  right,  soon  there  would  no  longer  be  found  one  undivi- 
ded system  of  faith,  but  as  many  systems  as  there  are  individuals. 

But  in  this  way  the  church  itself  would  soon  cease  to_exist.  Therefore, 
to  secure  a  necessary  union,  she  has  established  Symbols.  Yet  she  as- 
cribes eternal  authority  not  to  these,  but  to  the  Word  of  God  alone. 
Hence,  delivering  her  Confession  to  the  Diet  at  Augsburg,  "  as  an  evidence 
of  her  faith  and  of  her  doctrines,"  she  says,  "If  any  one  should  be 
found  who  has  an  olijection  to  them,  we  are  ready  to  give  him  further  in- 
formation, with  reasons  from  Holy  Writ,"  Augs,  Conf.,  Conclusion.  In  the 
preface  to  the  Formula  of  Concord  she  confesses  again  :  "  We  embrace  also 
that  original  and  unaltered  Confession ;  and  we  do  this,  not  because  it  was 
written  by  our  theologians,  but  because  it  is  drawn  from  the  Word  of  God, 

as  the  Symbol  of  our  day  ;"  likewise  also  in  the  preface  to 

the  Book  of  Concord  :  "  As  an  evidence  and-  expression  of  the  faith  of  those 
who  were  living  at  the  time,  how  they  understood  and  explained  the  Scrip- 
tures, and  how  they  refuted  the  doctrines  opposed  to  them."  And  Luther 
himself  says  in  reference  to  tlie  Angsburg  Confession,  "  We  shall  hold  on 
to  it,  until  the  Holy  Ghost  shall  give  us  a  better  one."  The  church  then 
does  not  Wish  to  ascribe  to  her  Symbols  immutable  authority ;  she  admits 
that  some  one  might  discover  a  defect  in  them  ;  she  finds  them  merely  a  tem- 
porary expression  of  her  faith ;  slie  reserves  to  herself  expressly  the  privi- 
lege of  improving  them,  of  completing,  or  of  extending,  as  occasional  neces- 
sity may  retpiire.  But  she  would  not  here  be  understood  as  speaking  in  refer- 
ence to  the  doctrines  they  contain,  or  in  reference  to  the  principles,  but  merely 
of  the  form  and  phraseology  under  which  those  doctrines  are  brought  i)efore 
the  public  eye.  But  she  does  not  encourage  the  opinion,  that  a  time  will  or 
may  come,  when  the  Faith  which  she  professes,  must  be  abandoned,  as  false, 
or  as  insufficient  for  salvation.  She  every  Avhere  avows  her  resolution  to  hold 
fast  this  faith,  and  therefore,  through  divine  permission,  she  will  resolutely 
maintain  the  divine  truth  once  acknowledged  and  delivered  at  Augsburg, 
1530. 

Every, stej)  of  progress  upon  the  foundation  of  this  faith,  every  thing  that 
can  contribute  to  a  better  explanation  and  defence  of  it,  to  a  clearer  mani- 
festation of  its  truth,  to  a  more  effectual  resistance  of  the  errors  arrayed 
against  it,  she  accej)ts  Avith  gratitude  as  a  rich  acquisition,  as  an  evidence  of 
the  lasting  operation  of  the  Holy  Ghost  in  the  congregation  of  Christ;  bill 
an  exphination  of  doctrine,  by  which  the  doctrine  itaelf  would  be  changed 


IXTRUDUCiiU-V. 


17 


or  altoliyhecl,  .slie  utterly  Jeiiouucfs.  To  an  eni.ugement  of  the  structure,  by 
which  tlie  pilhir  and  the  very  l)asit*  of  truth  would  be  removed,  1  Tim.  3,  15, 
even  indeed  uuderniiued,  she  extends  not  her  hand,  ller  supenstructure  of 
doctrine  i:<  reared  ;  it  rests  upon  an  ini;novable  foundation;  and  we  now 
welcome  every  one  who  wisiies  to  dwell  harmoniously  with  her  in  this  edi- 
Hce,  and  who  contributcini  souiethinfj  in  her  own  way  to  its  aecurity,  its 
defence,  or  its  beauty. 

But  this  objection  also  will  be  iu;ido  against  the  lasting  value  of  church 
Symbols  :  Will  not  deplorable  divisions  ambng  Christians  be,  as  it  were,  per- 
petuated, and  that  union  of  the  separate  Confessions  so  earnestly  desired, 
especially  of  the  Ijutheran  and  Reformed  cliurches,  ultimately  prevented? 
Wasserschleben  is  altogether  rigiit  in  the  assertion,  that  the  Symbohcal 
Books  hitherto  existiuii-,  are  totally  incompatible  with  any  such  union;  for 
separations  and  condemnations  must  necessarily  lose  their  signilicancy,  if  the 
separate  divisions  unite  themselves  again ;  and  he  is  right  when,  in  opposition 
to  Dr.  Ribbeck,  he  says:  "How  can  this  author  maiutaiir.  that  there  will 
be  no  longer  a  Lutheran  or  a  Reformed  member,  and  still  hold  fast  to  the 
j)rinciples  of  both,  to  the  separate  Symbolical  Books  of  both  ?  Have  these 
lost  their  peculiarity,  their  exclusive  character,  distinguishing  them  from  each 
other  in  their  confessions,  preseutiijg  doctrinal  distinctions  entirely  unessen- 
tial ?  Then  indeed  there  can  be  no  obstacle  to  a  union  internal  and  true." 
We  confess  that  any  one  bears  the  Christian  name  unmerited,  who  does  not 
at  this  day  from  tlu  bottom  of  his  heart  desire  this  true  internal  union  of 
ihe  separate  Confessions:  indeed  we  arc  convinced,  from  John  10,  IG,  that 
the  Lord  in  due  time  will  bring  about  this  desirable  union  in  the  church. 
But  he  only  can  effect  it.  If  men  form  a  union;  if  especially  the  civil  au- 
thorities take  this  object  in  hand,  evil  results  must  necessarily  follow.  Acts 
5,  Jiri ;  as  we  may  readily  learn  by  examining  the  history  of  our  time,  that 
huch  a  union  as  does  not  satisfactorily  reconcile  existing  contradictious,  but 
only  covers  them  over,  will  really  be  uo  union  at  all  iu  spirit,  and  therefore 
it  can  possess  uo  durability,  J)ut  will  only  create  mischievous  schisms.  This 
is  the  primary  evil  of  all  recent  attempts  at  union: — that  men  will  repose, 
with  religious  indifference,  more  or  less,  oii  the  strength  of  their  alliances, 
without  which  the  effort  would  iiev.>r  come  to  a  conclusion  ;  that  in  view  of 
historic  truth,  from  which  they  might  always  derive  invaluable  benefits,  they 
ybut  their  eyes  and  say,  no  diH'erences  exist;  they  anticipate  ihe  natural 
com-se  of  things,  and  only  cause  connnotions ;/ they  dnjAV  the  church  out  of  ^ 
tiie  path  pointed  out1)y  the  Lord,  and  introduce  her  urto'oue  constructed  / 
J)y  men,  which  tlierel'ore  can  nevei-  lead' her  to  her  pvoper  destiny.  What  ' 
benefit  is  it  to  say,  "there  is  no  contradiction  any  longer,"  if  contradictions^ 
wtill  exist .'  to  say,  "they  are  sulidued,"  when  tiiey  are  prevailing  all  around?/ 
liCt  us  observe  these  differences  closely,  and  learn  to  intcrpnu  their  meau-; 
ing  ;  let  us  pay  i\ne  Jutcution  to  hist(iry,  and  forniii  correct  estimate  of  every  . 
confession  :  fur  by  union-making  no  advantage  can  be  gained,  hut  each  party  '. 
imist  lose.  Aud  there  should  be  a  proper  refereuce  not  only  to  the  incongrui- 
fii^s  (if  conf.'ssions,  but  their  corr;jsponrlence.  also.  ^V'hoever  regards  both 
fiides  in  the  gcuuini'  spirit  of  wisdom,  lo\f,  aiid'truth,  \\\\\  imwt  effectually 
contribute  to  liisi.  n  aw  I  p-omole  an   ultimat.'  union  \\\  sjiirit  and  in  truth. 

(i.   'Vhr   \utli;irity  nl' cliiutli  Symbols  gives  them  also  their  Binding  Force, 
f^siirri.dly  i:i  r  l;i;i;:u  lo  liiusr  w  Im  prrlonn  th^  oHlcinl  riuties  of  the  chureh- 


m 


HISTORICAL 


If  the  church  must  ah-eady  make  a  conformity  with  her  ideas  of  doctrine " 
laid  down  in  her  Symbols,  a  condition  under  which  alone  she  can  grant  ad- 
mission to  her  communion,  she  must  naturally  desire  this  conformity  more 
definitely  still  of  those  who  wish  to  become  her  servants.  In  section  third 
we  have  alluded  to  the  reasons  for  this  desire.  We  have  here  yet  to  add 
that  which  is  necessary  in  reference  to  the  requisite  obligation  imposed  by 
church  Symbols,  wliich  connects  itself  with  this  matter. 

We  maintain  that  the  church  will  generally  be  in  the  right,  if  she  requires 
her  ministers  to  acknowledge  the  authority  of  her  Symbols,  and  declare 
themselves  unequivocal  supporters  of  these  Symbols.  It  is  unimportant 
whether  this  be  done  by  formal  oath,  by  the  union  of  hands,  by  a  written 
obligation,  or  by  verbal  stipulation ;  for  of  those,  who  wish  to  become  her 
servants,  as  tiie  ministers  of  truth,  tilie*  churcTi  may  suppose  that  she 
is  dealing  with  honest  men.  Now  the  form  ^f  this  declaration,  indeed,  may 
eeeni  indifferent,  yet  this  is  not  the  case  with  the  purport  of  the  terms  employ- 
e^l;  for  they  sisould  defmitelv  and  clearly  express  thar  in  which  the  chin-ch  is 
interested. — the  ackuoAvlcd,£C'iieiit  of  the  conformity  of  her  Symliols  with  the 
Scriptures,  in  every  thing  rehiting  to  opinion ;  •ind  tbi.s  declaration  is  made, 
not  merely  indeed  to  acknowledge  this  conformity,  but  because  they  wish  to 
regulate  themselves  faithfully  in  doctrine  according  to  the  Symbols.  This  re- 
quisition can  be  assented  to  only  by' one  who  feels  internally  convinced  that 
the  church  Symbols  are  adecjuate  expressions  of  the  doctrines  of  the  Scripture, 
that  they  have  grown  out  of  the  Word  >.  God,  and  conform  in  all  essential 
points  with  it.  If  these  convictions  exist,  the  obligation  imposed  by  the  Sym- 
bols is  neither  a  fytter  to  the  spirit,  nor  a  burden  to  the  conscience  ;  if  they  do 
not  exist,  then  the  question  naturally  cannot  be  about  an  obligation,  nor 
about  the  admission  to  an  office  in  the  church.  For  the  church  has  not 
only  the  right,  but  it  is  also  hei-  duty,  to  investigate  the  religious  convictions 
of  every  member,  who  wishes  to  become  her  ervant.  She  must,  so  far  as 
it  is  possible,  probe  his  conscience,  in  order  to  determine  whether  he 
will  be  for  her,  or  against  her;  Whether  he  will  gather  with  her,  or  scatter 
abroad.  It  is  indeed  more  than  natural  to  desire  an  office  in  the  church, 
and,  at  the  same  time,  freedom  and  privilege,  not  only  to  preach  a  different 
doctrine  from  that  which  the  churcit  professes,  under  its  authority  and 
power,  but  also  to  dare  (for  this  is  a  necessary  consequence)  to  war 
against  the  doctrines  of  the  church,  to  represent  them  as  false,  and  finally 
to  pervert  them  entirely.  Whoever  assumes  an  office,  be  it  in  the  state  or 
in  the  church,  assumes  the  additional  obligation  of  discharging  the  necessary 
duties  of  that  office,  together  vvdth  the  surrender  of  a  portion  of  his  personal 
liberty.  He'  acts  in  a  tapacity  of  self-subjection.  Indeed  an  unlimited, 
al>stract  state  of  freedom  in  social  connection  with  other  men,  independent 
of  any  social  obligation,  is  utterly  irapossibio. 

But  some  one  may  say,  that  the  obligation  imposed  by  Symbols  makes 
Ivvpocrites,  without  being  of  any  advantage  to  the  v,  hole  ;  for  the  church 
cannot  guard  with  sufficient  vigilance  the  observance  of  these  imposed  ob- 
ligations. As  men  noAV  are,  inrleed,  this  is  by  all  means  to  be  feared  ;  many, 
to  obtain  a  desirable  office,  will  yield  iheir  assent  to  something,  of  which 
they,  are  not  convinced,  or  which  they  are  not  willing  to  maintain.  But  is 
this  the  fault  of  the  church  ?  "The  church  must  not  judge  of  secrets." 
She  canncit  sec  into  the  honrt  nf  nnv  man:  she  mn*t  bolicve  of  everv  m^n. 


tNTRODLiCTION.  W 

:  SO  long  as  his  opposition  remains  concealed,  that  he  means  what  he  speaks. 
The  state  imposes  an  obligation  upon  her  subjects  also,  to  discharge  their 
functions,  not  according  to  their  own  opinions,  but  according  to  her  posi- 
tive instructions.  If  they  neglect  this,  break  their  oath,  or  betray  the 
.  state,  she  resumes  the  office  thus  entrusted,  and  no  one  is  surprised  at  it. 
Should  the  church  allow  her  servants  the  liberty  to  teach  and  act  contrary 
to  her  finidamental  doctrines,  and  still  retain  the  unfaitiiful  incumbent  in 
olHce  and  in  honor, — nay,  advance  him  farther  and  further,  only  to  turn 
against  herself  the  weai>on  which  she  had  given  him  for  her  protection  and 
defence,  w  hen  all  this  affects  the  church  inlinitely  more  than  similar  conduct 
affects  the  state  ?  It  affects  the  salvation  of  her  members ;  and  she  has 
to  render  an  account  in  future,  how  she  has  observed,  or  how  she  has  ne- 
glected, this  duty. 

Another  inquiry  is  this:  IIow'  stati  the  church  act  towards  desponding 
natures,  who  in  all  candor  of  disposition  have  been  drawn  into  doubts? 
The  church,  with  her  counsel,  takes  them  by  the  hand  ;  she  admonishes 
them  to  search  for  the  truth,  w  ith  prayer  for  the  illumination  of  the  Holy 
Spirit,  and  only  not  to  let  their  doubts  have  an  influence  upon  their  otficial 
labors.  Thus  she  bears  these  doubts  as  the  natural  result  of  human  weak- 
ness and  imperfection,  because  she  has  the  power  to  overcome  them,  and 
because  she  know  s,  that  a  real  experience  of  doubt  is  ever  followetl,  in  due 
time,  by  additional  light  from  the  Lord,  from  Avhich  every  doubt  immedi- 
ately vanishes.  The  church  acts  and  judges  in  the  character,  not  of  pohti- 
cal  authority,  but  iu  the  spirit  of  a  mother :  she  does  not  break,  but  slie  heals ; 
she  does  not  enforce  her  penalties  on  this  hand  and  on  that,  but  she  soothes 
and  conciliates :  and  she  dismisses  from  her  service  that  man  only,  whose 
thoughts  and  affections  she  finds  irretrievably  alienated. 

But  says  one,  "  The  obligation  imposed  by  church  Symbols  should  be 
discontinued,  because  they  kave  no  effect  in  preventing  every  deviation  or 
transgression."  From  the  same  reasoning,  we  should  have  to  abrogate  all 
laws,  divine  and  human, — they  too  being  transgressed  and  violated  every 
day.  The  church  does  exactly  what  her  duty  demands  ;  she  enjoins  her  ob- 
ligation, and  expects  him  who  enters  into  it,  to  comply  w  ith  it.  In  this  way 
she  regulates  her  own  government,  she  exercises  a  supervisioa  over  her 
members,  by  means  of  her  established  organs.  Beyond  this,  whatever  re- 
mains concealed,  she  submits  to  the  disposal  of  the  Lord  ;  for  her  interest 
-is  indeed  no  other  than  His  own. 


20  iiiSTorvirAT, 

PART  IT. 
Or  T!TF.  Chief   Sun.'rcTS  i>-   thf,   Book   or  rVixroRn. 


I.    TlIK    THREF,    ECU?IE>'UAI,    OR    CATHOLIC     f"V?,!i;OLP. 

The  ecumenical  or  catholic  8yinhols  form  the  hnnia  of  church  f^ymhols. 
The  Lutheran  church  has  5)laced  tliese  in  the  front  paitof  the  l?ook  of 
Concord,  and  of  her  pecuhar  vSymholic  Writinjis,  for  the  |)urpo8e  of  show- 
ing her  connection  /with  the  pure  church  of  the  first  ccnturie**,  of  attKchlnj:; 
herself  to  it,  and  of  testifying,  that  her  Syniholt^  are  intended  to  introduce 
no  new  doctrine,  but  they-should  be  regarded  merely  as  a  necessary,  grov,  - 
ing  expansion  of  the  earliest  Confession  of  the  churcii,  liy  hLstoric  explana-' 
tions  of  the  diversified  relations  of  the  churcii. 

To  the  same  cftoct  Luther  asserts  iu  his  writing,  "The  three  t?ynd)ols 
or  Confessions  of  faith  in  Christ,  unanimously  usad  iu  the  church":  "Al- 
though 1  have  taught  and  written  a  }ir;>at  deal  already  coiiceniing  faith, 
Avhat  it  is,  and  what  it  is  able  to  accomplish,  and  have  also  delivered  my 
confession  to  the  public,  what  1  believe  and  where  1  am  determined  to 
stand,  yet  I  have  in  addition  to  this  been  willing  to  see  the  three  Synd)ols, 
as  we  usually  term  them,  or  Confessions,  lirought  before  the  world  in  the 
German  language, — Confessions  which  have,  up  to  the  present  time,  been 
maintained,  read,  and  sung  ia  the  whole  church  ;  and  by  which  I  testify 
again,  that  I  hold  with  the  true  Christian  church,  which  has  as  yet  con- 
tinued to  maintain  these  Synd)ols  or  Confessions,  and  not  Avith  the  false, 
vain-glorious  church,  which  is  the  bitterest  enemy  to  the  true  church,  and 
which  has  introduced  many  idolatries  by  the  side  of  these  beautiful  C'on- 
fessions."  In  this  sense  also  it  is  said  in  the  Epitome  of  the  Formula  of 
Concord,  where  it  is  written:  "And  as,  immediately  after  the  time  of  the 
Apostles,  and  even  v/hile  they  w'erc  yet  living,  false  teachers  and  heretics 
arose,  agaius^t  whom  Symbols, — ^.that  is,  short  and  distinct  confessions, — 
Avere  drawn  up  in  the  first  churches,  which  were  unanimously  held  as  the 
universal  Christian  faith  and  confession  of  the  orthodox  and  true  churches; 
namely,  the  Apostolic  Symbol,  the  Nicenc  Symbol,  and  the  Athanasian 
Symbol;  Ave  acknoAvledge  these,  aud  hereby  reject  all. heresies  and  doctrines, 
which,  in  opposition  to  these,  have  been  introduced  into  the  church  of 
God."  So  the  Declaration  likcAvise  refers  to  them,  in  the  preface,  desig- 
nating them  as  the  "  three  catholic  and  general  Symbols  of  high  aiithoi  - 
ityj"  and  in  reference  to  that  treatise  of  Lutlier's  called  "  The  three  ciiief 
Symbols  ,^r  Confessions  of  faithin  Christ,  unanimously  used  in  the  churcli," 
they  Avere  introduced  into  the  Book  of  Concord. 

They  were  called  ecumenical  or  catholic  Symbols,  and  indeed  first  called 
so,  according  to  our  information,  in  the  Luthcraii  church-  because  they  origi- 
nally obtained  and  enjoyed  the  most  general  acknoAvledgme.nt  and  influence 
in  the  church  above  other  confessions,  and  have  been  regarded  always  as  the 
truest  and  jmrest  expression  of  the  doctrines  of  the  Scri))tures.  Hence  a  value 
Avas  attache<l  to  them  still  higher  than  to  other  Synd)ols  exclusively  belong- 
ing to  i^arliciilar  cliurchc's  ;  as  H  utter  s:!ys  in  '.•cfereuce  to  this  matter:  ."Tlioae 


IXTROnUCTIOX.  21 

.Symbols,  csuch  as  the  three  ecumenical  Synibols,  which  hiid  itccn  approved 
by  the  imanimoiis  consent  of  the  whole  catholic  church,  obtained  far  greater 
authority  than  those  which  were  received  by  the  judgmeut  and  approbation 
of  some  particular  churches."  For  these  general  Confessions  had  for  their 
.object  tiie  sure  preseVvation  of  the  unity  and  universality  of  the  church. 
Particular  Symbols,  on  the  other  hand,  should  express  the  conformity  of  the 
views  of  the  minister,  and  of  the  inuiviuuai  congregations  or  provincial 
.churches,  with  the  general  Symbols.  These  ecumenical  Symbols  will  be 
reviewed  in  the  following  order : 

A.  The  Apostolic  Symbol. 

B.  The  Niceuc. 

C.  The  Athauasian. 

In  the  discussion  of  each  of  these  Avill  be  considered — 1.  Its  Appellation 
and  Origin.  2.  Its  Nature  and  Design.  '•}.  Its  Importance  in  the  regula- 
tion of  the  church ;  from  w  hich  we  may  learn  in  w  hat  relation  they  stand 
to  each  other,  and  to  the  Confessional  writings  of  the  Lutheran  church. 


A. — The  Apostolic  S'ljmhol. 

1.  Its  Appellation  and  Origin. — The  Apostolic  Symbol,  by  its  very  name, 
..refers  back  to  the  times  of  the  Apostles.  For,  though  it  cannot  be  proved 
ithat  it  was  composed  and  pid)lished  by  the  Apostles,  still  it  reaches  back  to 
the  earliest  times  of  the  church,  and  stands  in  perfect  harmony  with  the 
doctrines  of  the  Apostles,  (Acts  2,  42.) 

It  is  certain,  the  opinion,  that  as  we  have  to  thank  the  Apostles  for  the 
name,  so  we  ought  likewise  to  thank  them  for  the  origin  of  this  Symbol,  pre- 
vailed early  in  the  church  ;  and  indeed  it  has  been  asserted  that  the  Apostles 
composed  it,  either  before  their  mission  among  the  Gentiles,  after  the  effusiou 
of  the  Holy  Ghost,  or  about  the  time  of  the  persecution  by  Herod, — that  this 
inference  may  be  drawn  from  the  Acts  of  the  Apostles,  chapter  12,  and  tliat  7 

■' posed  not-only  as  a  bond  of  union,  but  also  for  the  purpose  of  hav-  ^ 

nary  of  doctrine  and  a  ride  of  faith  for  their  conKrecations.     Per- 


il was  com 

ins;  a  sunim 


sons  attached  to  this  opinion  would  find  a  reference  to  our  Symbol  in  several  {fjujt  vV 
places  of  the  Apostolic  writings,  as  2  John  10;  Heb.  5,  12;  Rom.  12,  6; 
2  Tim.  1,  14.  Indeed  they  have  described  the  very  mode  and  manner,  in 
which  the  Apostles  composed  it,  and  the  share  which  each  of  them  had  in 
the  work.  In  the  year  ."iJ*!),  Ruftinus  says  :  "All,  therefore,  convened,  and 
being  filled  with  the  Holy  Ghost,  they  composed,  for  themselves  as  we  say, 
that  l)rief  formidary  of  future  ministry,  by  comparing  together  what  each  be- 
lieved, and  they  resolved  to  commit  it  as  a  rule  to  believers."  More  defi- 
nitely still  does  the  author  of  the  "Sermons  concerning  the  times,"  which 
were  long  ascribed  to  Augustine,  and  are  extant  in  the  Benedictine  edition 
of  his  s[)urious  writings,  describe  the  event.  He  says:  "That  which  is 
called  a  Syml)ol  in  Greek,  in  Latin  is  termed  a  collatio,  or  comparison  of 
copies.  It  is  called  so,  because  the  faith  of  the  catholic  law,  mutually  compar- 
ed, is  collected  in  a  l)ri(>f  Synd)ol,  the  text  of  wliich  we  now  declare  to  you, 
tiirou;;h  the  grace  of  God.  Tcter  said. — 'I  believe  in  (Jod  the  j-'athcr  Al- 
i£jiighty:'  .foliii  snid,—   Tli-  Cre-.ter  of  hewen  and  earth  ;'  Janu's  said, — 'J  J 


(  C 


% 


22  HISIORICAI, 

believe  alj^o  in  Jesus  Christ,  his  only-begotten  Son,  our  Lord;'  Andrew 
said, — 'Who  was  conceived  of  the  Holy  (rhost,  born  of  the  Virgin  Mary;' 
(  Philip  said, — '  Suffered  under  Pontius  I'ihite,  was  crucified,  died,  and  was 
buried ;'  Thomas  said, — •  Descended  into  iiell ;  on  the  third  day  arose  from 
the  dead  ;'  lJartholome>v  said. — '  Ascended  to  heaven  ;  sits  at  the  right  hand 
of  God,  the  Fatlier  Almighty;'  Matthew  said, — 'From  whence  he  shall 
come  to  judge  the  living  und  the  dead;'  James,  the  son  of  Alpheua, 
said, — 'I  beheve  also  in  the  Holy  Ghost;  tlie  holy  catholic  church;'  Simon 
Zelotes  said, — 'The  communion  of  saints;  the  remission  of  sins;'  Judas, 
the  son  of  James,  said, — '  The  resurrection  of  the  body ;'  and  Matthias 
completed  the  whole,  fey  saying, — '  Eternal  life,  Amen.'  " 

John  Cassianus,  Venantius  Fortuiiatus,  Isadore  of  Spain,  William  Cave, 
no  less  than  Hincmar  of  Rheims,  and  lastly  Vaschasius  Radbertus,  unani- 
mously declare  the  Apostles  to  be  the  authors  of  tliis  Symbol. 

It  was  also  a  general  belief  in  the  Romish  church  that  t!ie  Apostles  had 
constructed  this  Symbol,  and  that  they  composed  it  by  member  and 
by  article.  This  view  was  taken  of  it  originally  in  the  Lutlieran  church; 
the  Centuriator  of  Magdeburg  adopts  the  opinion;  Nicholas  Seluecker, 
David  Cbytraus,  Christopher  Ireneus,  Daniel  Cramer,  'dU  acknoAvledge 
themselves  inclined  to  the  same  view ;  and  finally  those,  of  whom  we  shall 
hereafter  s})eak,  and  who  thought  that  upon  this  foundation,  they  could  unite 
the  separated  parties  of  the  Christian  church  agaiii,  th-mly  maintained  the 
Apostolic  origin  of  this  Symbol,  even  after  the  opinion  generally  prevailed, 
that  this  Symbol  did  not  immediately  proceed  from  the  Apostles.  The 
Armenian,  Christopher  Sand,>  in  his  history  of  the  church,  countenances 
the  Apostolic  origin  of  this  Symbol,  for  the  purpose  of  vindicating  the  more 
forcibly  his  preference  of  it  to  the  Nicene  Symbol. 

The  first  opposition  to  this  opinion  arose  in  the  Romisji  church  itself; 
Laurence  Valla,  and  after  him  Erasmus,  who  in  the  preface  to  Matthews 
says:  "I  do  not  know  that  it  has  been  composed  by  the  Apostles;"  and 
he  manfully  maintains  his  assertion  against  the  censures  of  the  university 
of  Paris.  Dupin  follows  him,  but  above  all,  the  Reformed  Rivetus,  Cha- 
mier,  Vcetius,  and  especially  Jolm  Gerh.  Vossius,  and  the  English  writers 
Bingham,  John  Pearson,  Peter  King,  and  others.  Among  the  theological 
writers  of  the  Lutheran  church,  w^e  notice  first  of  all  Luther  himself,  who 
does  not  express  any  definite  opinion  either  for  or  against  the  Apostolic 
origin  of  this  Symbol;. but  in  his  sermon  on  tlie  ^Epistle,  at  the  feast  of 
Trinity,*  lie  remarks  :  "  Vv"e  have  neither  made  r}or  conceived  this  Confes- 
sion, nor  did  the  ancient  Fathers ;  but  as  the  bee  seeks  her  honey  from  nu- 
merous beautiful,  breathing  flowers,  so  has  this  Sj'mbol  been  collected  from 
the  books  of  the  blessed  Prophets  and  Apostles,  that  is.  from  the  entire 
holy  Scriptures,  in  a  compendious  form  for  children  and  illiterate  Chris- 
tians. For  this  reason  a  person  may  reasonably  term  it  the  Synujol  or 
Faith  of  the  Apostles ;  for  it  is  so  arranged  tjiat  no  one  can  compose  a  bet- 
ter or  more  excellent  one  in  so  brief  and  clear  a  style.  And  the  ojunion 
has  prevailed  in  th6  church,  IVom  ancient  times,  that,  either  the  Apostles 
<-omposed  it  themselves,  or  it  wjis  collected  by  their  best  scholars,  from  their 
w  ritings  or  sermons."     This  i)ecu]iar  view  is  elegantly  illustrated,  in  a  piotis 


Church  Postill,  vol.  It,  pagp  :2r 


INIP.CDUCTIOX.  23 

aDrl  TWefuI  explication  in  his  catechism  by  John  Brentiu.s:  ''Because  the 
composition  of  the.'w;  articles  by  the  twelve  Apostles,  seems  to  depend  more 
on  tradition  than  on  unexceptionable  authoritVi  Ave  follow  that  opinion  which 
appears  the  more  probable.  For  it  is  called  the  Apostolic  Hymbol,  because 
it  contains  the  epitome,  the  compendium,  the  svhstance  of  all  Apostolic  doc- 
trine, indeed,  as  Luther  &ays  above,  of  every  tre!!ti.se  concerning  (Jod  the 
Father,  the  Son,  and  Holy  Spirit.  Hence  this  Symbol  ought  justly  to  be 
regarded  as  a  httle  bible  conveying  a  true  knowledge  of  God.  For  there 
is  abundance  of  internal  evidence,  that  the  articles,  which  in  thi,s  Symbol 
have  reference  to  Jesus  C'lirist,  were  collected  into  this  epitome  from  the 
first  council,  vthich  Peter  held  on  the  day  of  Pentecost,  the  Apostles  being 
present,  and  giving  their  approbation."  Further  arguments  are  urged 
against  ascribing  the  authorship  of  this  Symbol  to  the  Apostles,  by  Calove, 
Tentzel,  Buddeus,  and  Cotta.  And  though,  indeed,  if  we  regard  the  form 
w-liich  it  now  has,  this  Symbol  may  not  have  been  composed  by  the  Apos- 
tles themselves,  yet  that  the  nature  of  the  materials  is  Apostolic,  no  Pro- 
testant can  deny.  John  Andrew  Q.uensted  remarks  that,  "It  is  called 
Apostolic  Symbol,  not  because  it  was  framed  by  the  Apostles  themselves, 
(for  it  should  be  numbered  among  other  canonical  writings,)  but  because  it 
was  composed  by  Apostolic  men,  wiio  heard  the  A|)ostles  themselves,  and 
♦ligested  it  into  its  present  form,  not  only  from  their  writmgs,  but  also  from 
their  oral  councils."  But  it  was  not  delivered  to  the  church,  in  the  words 
which  it  contains  at  present,  until  the  fourth  century  after  Christ.  The 
form  of  this  Symbol,  both  as  to  the  words,  as  well  as  the  connection  and 
order  of  the  article's,  certainly  does  not  agree  with  the  form  either  in  the 
eastern  or  western  churches,  until  the  fourth  century. 

The  arguments  which  are  employed  against  ascribing  the  authorship  to 
the  Apostles,  are  the  following : 

1.  The  silence  of  the  holy  Scriptures.  Had  the  Apostles  really  been  the 
authors  of  this  Symbol,  they  wonki  certainly  have  referj-ed  to  it  in  their 
writings ;  and  assuredly  Luke,  in  the  Acts  of  the  Apostles,  would  not  have 
disregarded  so  im])ortaut  a  fact,  since  events  of  far  less  relative  importance 
are  there  dcscribe^l. 

2.  The  equal  silence  of  the  primitive  church.  The  Fathers  of  the  church, 
Ireueus,  Justin  MartjT,  Clemens  of  Alexandria,  Origen,  TertuUian,  Euse- 
biua,  Hilary,  Cyril  of  Jerusalem,  woidd  surely  have  referred  to  this,  even 
had  it  existed  merely  as  traditionary  ;  for  it  avouM  have  been  a  powerful 
weapon  for  them  in  their  conflicts  with  the  heretics.  It  is  true  Sixtus  of 
Sienna  says  ail  the  orthodox  Fathers  assert,  that  this  Synd)ol  was  com- 
posed by  the  Ajjostles ;  but  he  has  forgotten  to  prove  by  proper  authority 
so  positive  an  assertion. 

S.  The  nature  and  import  of  thi.'s  Symbol,  in  which  many  important  arti- 
cles of  the  Christian  doctrine  are  passed  over,  and  many  are  embraced  iii 
expressions  so  general,  that  even  ])ersons  could,  and  did  receive  it,  who 
gave  the  words  a  different  sense  from  that  w  hich  the  Ai)ostles  wish  to  con- 
vey. Had  the  Ajxjstles  really  been  the  authors  of  this  Symbol,  as  the  rule 
of  doctrine  and  of  faith,  they  would  certainly  have  produced  a  more  com- 
prehensive and  satisfactoiy  system. 

4.  Thfi  numhrr  mid  diverf;ity  of  Symbols  framed  hy  synods  and  individual 
teachers  of  fhe  rhurrii,  tnid  the  ronf  fsions  of  ttir  frsl  cnlvrirs,   which  could 


24  MlSTOKICAL- 

not  have  occiirretl,  had  a  Symbol  cxitjted  \vhich  was  saiictiuiiud  by  Apos- 
tolic authority. 

5.  The  different  revisions  of  the  Spiihol  itself,  and  the  addilions,  which  it 
evidently  received  from  time  to  time;  and  this  could  never  have  occurred,, 
had  it  been  recognised  in  the  primitive  church  as  having  Apodtolic  origin  \ 
for  in  that  case,  alterations  in  this  Symbol  would  have  no  more  been  at- 
tempted, than  in  the  text  of  the  holy  Scriptures. 

6.  The  superscription  of  this  Symbol,  characterizhig  it  as  AposioUc,  is  not 
decisive.  Superscriptions  frequently  do  not  specify  the  true  author  of  a 
v\'ork,  and  in  general  they  have  no  force,  when  it  is  not  expressly  mentioned 
from  whom  they  orij^inate.  But  if  we  admit  that  the  appellation  Apostolic, 
originally  and  v/ith  justice  was  applied  to  this  Symbol,  the,  same  appellation, 
might  be  undei'stood  in  reference  to  the  import  or  doctrine,  just  as  well  as 
the  Nicene  Symbol  is  in  reality  frequently  called  Apostolic  on  account  of 
its  doctrine.  Besides,  the  Usages  of  language  prove  the  interchange  of 
av/xfloxov  witJi  collatio  manifestly  false. 

7.  The  traditions  of  the  church  likewise  determine  notiiing,  for  tiiey  de- 
})end  only  upon  RuHinus,  whose  credibihtj'^  Jerome  has  rendered  very  dubi- 
ous, and  upon  the  unknown  author  of  a  work  concerning  the  times,  at- 
tributed to  Augustine.  The  latter  is  no  evidence,  and  Iluffinus  himself  does 
not  know  how  to  introduce  his  information  in  any  other  way  than  by  sayingr 
"  Our  Fathers  have  said,"  &<i.       • 

8.  Finally,  it  will  never  do  to  assert,  as  the  Roman  authors  Baronius,  and 
others  have  asserted,  in  order  to  establish  the  traditions  of  the  churcli,  that 
the  composition  of  a  Symbol  hy  the  Apostles  was  indispensable.  Neither 
had  the  Apostles  the  necessity  of  such  a  bond  of  union,  because  tJaey  enjoyed 
the  far  more  excellent  bond  of  the  Holy  Ghost,  nor  was  it  necessary  for  the 
congreo;ations,  for  these  had  the  oral  and  written  instructions  of  the  Apos- 
tles. The  necessity  of  such  a  rule  of  faith  became  far  more  indispensable 
after  the  death  of  the  Apostles,  and  in  consequence  of  the  ever  advancing 
state  of  the  church,  especially  after  the  appearance  of  heresies,  which  dis- 
turbed its  unity. 

It  is  worthy  of  remark,  that  some  have  begun  in  modern  times  to  ascribe 
the  origin  of  tiiis  Symbol  to  the  Apostles.  G.  E.  Lessing  seems  determined 
to  ascribe  the  verbal  composition  of  the  Symbol  or  rule  of  faith  not  only  ta 
the  Apostles,  but  to  Christ  himself.  Delbrick  revives  this  oj)imou  of  Less- 
ing, and  says:  "Whoever  feels  the  interest  of  our  church  near  his  heart, 
must  rejoice  to  discern,  how  the  alleged  expressions  of  the  church  Fathers 
agree,  much  to  the  gratification  of  Lessing,  in  testifying  unanimously,  that 
the  church  indeed  of  the  first  centuries  received  an  infallible  rule  of  faith 
immediately  from  Christ,  through  the  Apostles,  as  a  fountain  of  immutable 
doctrine,  requiring  uo  proof;  and  that  the  verbal  and  written  communica- 
tions of  the  Apostles  and  their  successors,  were  only  the  effluences  from  tiio 
riches  of  this." 

J.  C.  Lindberg,  in  the  Symbolical  Books  of  the  Danish  church,  published 
in  Danish  and  Latin,  1830,  endeavors  to  prove  the  assertion,  that  tlie  Apos- 
tolic Confession  of  faith  should  not  be  ascribed  to  the  Apostles,  entirely 
groundless  and  radically  false.  Rudelbach  also  boldly  declares  himself  for 
the  Apostolic  origin  of  this  Symbol,  while  he  suffers  a  complete  settlement 
of  this  controversy  to  be  anticipated  ;  and  indeed  wc  should  express  our  ob- 


I.XTllOUL'CTIOX.  'iO 

l'i}^'ilia!).s  vucw  to  this  c':;cc'r.i'!it  m:iii,  to  wiioin  tlic  cliiirch  (j-.vcs  so  luiich, 
ifbv  his  means  the  <iiu'stioii,  in  this  respect,  could  be  brought  to  a  final  de- 
cision. For  if  t!)e  Apostalic  chin-actcr  of  this  Symbol,  and  its  adoption  in 
the  chni-ch  fro;u  tiie  earliest  times,  were  indisputably  seciu'cd  by  his  explana- 
tion, no  little  tvouitl  he  p:t;ined  in  establishing  tiie  proof  of  its  Apostolic  origin. 
The  origin  of  this  Symbol  and  the  time  of  its  production,  Lnurence  Valla 
ascrilies  to  the  ecumenical  council  at  Nice;  but  Vossius' oil  the  contrary 
maintains  tSiat  it  was  ]}ul-.lis!Yed  by  the  leaders  of  the  Romish  church,  an 
opinion  with  which  .1.  K.  Swicer  coincides,  but  others,  w-itli  greater  plausi- 
bility, assign  its  first  appearance  to  the  secoiid  centuxy.  More  especially, 
however.  I''.  Spanhsim  asserts.  "  tiiat  it  is  very  probable  the  Symbol  com- 
monly called  Aj)'.)stolic,  was  composed  in  the  Romish  church,  very  essen- 
tial in  this  age  of  controversy  as  to  its  primary  nrticies,  concerning  God  the 
Father,  the  'Sou,  and  the  lioly  Spirit.  The  elements  of  t!ie  oriental  Sym- 
bol were  the  same,  used  in  tlie  primitive  eastern  church  before  the  Council 
at  Nice,  and  terminating  in  the  article  concerniug  the  Hoiy  Spirit."  J. 
llornbeck  says  in  relation  to  tiiis  :  "  There  was  formerly  in  the  primitive 
days  of  the  churcii.  a  certain  Apostolic  Symbol, — you  may  consider  it  to  be 
that  which  is  mentioned  in  Matthew  28, — but  our  Symbol  of  twelve  arti- 
cles, never  had  the  Aposiles  for  its  authors,  nor  had  it  their  authority;  it 
was  framed,  indeed,  a  long  time  after  the  age  of  the  Apostles,  on  various 
occasions,  in  op])osition  to  various  heresies,  and  for  the  support  of  this  or 
of  that  article,  which  the  Symbol  we  now  possess  has  conveyed  down  to 
us.  by  what  author  it  is  not  known,  because  it  was  not  composed  by  one 
author,  or  at  one  time."  With  this  T.  Itting,  J.  F.  Buddeus,  and  Peter 
King,  coincide. 

From  the  wai:t  of  a  more  definite  specification,  the  opinion  hap  attained 
the  greatest  prevalency,  that  this  Symbol  was  not  coriipleted  by  one  per- 
son only,  nor  at  one  time,  in  that  form  in  whii-h  we  now  possess  it,  and  in 
which  If  has  been  presented  to  the  church;  that  it  cannoi.  with  complete 
certainty,  be  referred  to.  either  in  the  oriental  or  in  the  western  churches, 
before  A.  D.  4iJU:  and  that  its  completion  seems  to  fall  in  the  sixth  or  sev- 
euth  century.  Indt-cd  we  find  our  text  of  this  Symbol  first  published  in  the 
(Jreek  Psalter  of  i)ope  (ire^ory,  according  to  which  T'sher  makes  quota- 
tions in  his  work  on  the  ancient  Apostolic  Symbol  of  the  Romish  church. 
If  any  one  wou'd  contend  that  the  Syiiibol  was  first  completed  in  the  sev- 
enth century,  because  this  mimuscript  belongs  to  that  period,  he  w^buld  be 
asserting  too  niuch.  It  is  indisputably  much  older,  and  it  existed  in  the 
church  in  the  earliest  tiiiuv*.  not  only  in  its  leading  principles,  but  in  the 
far  greater  portion  of  its  contents.  This  the  references  of  the  Fathers  to 
this  Syndiol  prove.  It  is  *rue  tliat  it  does  not  stand  complete  in  any  of 
the  works  by  the  ancient  Fathers,  but  yet  these  quotations  contribute  to  the 
completion  of  each  other;  what  we  miss  here,  w^e  lind  there:  and  the  Fa- 
thi-rs, — a  thing  which  we  must  not  forget, — did  not  wish,  in  these  (pioted 
passages,  by  any  means  to  give  a  full  relation  of  this  Syud)ol,  but  only  no 
much  as  seemed  necessary  l«ir  the  (djject  in  view.  Thus,  f(u-  the  purpose 
of  introducing  one  example  anu)ug  many,  the  declaration  of  Cyj.uian  in  his 
Fpistle  to  .VlagiiMs,  already  referred  to  above,  in  which  the  word  Si/mhol  \h 
first  used  ronceiniiip;  rtinfosicu  of  l^ai)tisui.  reads  as  follows: 

••  Tliis  is  a  distincti(tn  whi«-li  f*li(iiild  jjrcM  iil  any  one  from  saviu;;,  that  to 


Is®*  HISTORICAL) 

hold  llic  same  Ndvatiau  law,  which  the  Catiiolic  church  1kjI<1.s,  to  haplizc' 
with  the  same  t^ymbol  Avith  which  we  haptizc,  to  acknowledge  the  same 
God  the  Father,  ths  same  Son  Christ,  the  sanje  Holy  Spirit,  enables  him 
to  usnrp  the  same  power  of  baptizing,  which  seems  not  to  diifer  from  us  in 
the  ceremony  of  baptism.  Whoever  feels  inclined  to  oppose  this,  let  him 
consider  that  the  first  rule  of  the  Symbol  is  not  the  same  with  us  as  w  ith 
the  Schismatics,  nor  is  the  interrogation  the  same.  For  when  they  ask, — 
'  Do  you  believe  the  remission  of  sins  and  life  everlasting  by  the  holy 
church?' — they  speak  falsely  Lu  this  interrogation,  because  they  have  no. 
church.  Besides  they  confess-  with  their  own  lips,  tliat  the  remission  of  sins 
cannot  take  place  unless  through  the  holy  church,  and,  not  possessing  such  = 
a  church,  they  prove  that  these  sins  are  not  forgiven."  So  again,  according 
to  Leo  the  Greatr  in  a  similar  passage  to  Flavianus,  bishop  of  Constan- 
tinople, against  tlie  heresy  o£  Eutychis,  he  demands:  "How  can  any  one 
make  the  necessary  proficien'Cjr  in  reference  to  the  sacred  pages  of  the  New 
and  of  the  Old  Testament,  who  does  not  understand  the  beginning  of  his- 
own  Symbol  /  The  sentimenjts  which  drop  from  the  lips  of  all  those  about 
to  be  baptized,  throughout  the  world,  have  not  ypt. entered  into  the  heart  of 
this  old  man  Eutychis.  Ignorant,  therefore,  of  what  he  ought  to  think  of 
the  Incarnation  of  the  Woro  of  God,  and  not  wishing  to  labor  in  diffusing, 
the  light  of  intelligence,  in  the  full  extent  designed  by  the  holy  Scriptures, 
he  has  regarded,  with  anxious  attention,  that  ('onfession,  at  least  as  ordi- 
nary and  imprudent,  by  which  all  the  faithful  profess  to  believe  in  Almigh- 
ty God,  and  ija  Jesus  Christ,  his  onhvbegotten  Son,  our  Lord,  who  was 
born  of  the  Holy  Spirit,  and  of  the  Virgin  Mary;  by  which  three  expres- 
sions the  schemes  of  almost  all  the  heretics  are  defeated." 

Very  remarkable  too  appears  a  passage  in  the  epistle  of  Ignatius  to 
Trallian  :  "  Be  ye  deaf,  then,  when  any  one  shall  preach  to  you,  without 
the  authority  of  Jesus  Christ,  who  was  of  the  family  of  David,  of  the  Virgin 
Mary;  Avho  was  truly  begotten,  truly  delivered  up  "«  Pontius  Pilate,  was 
truly  crucified  and  died;  who  also  was  truly  raised  from  the  dead, — liis 
Father  raising  him." 

Although  we  do  not  find  this  passage  introduced  into  any  work  uponoiw 
Symbol,  yet  w'e  believe  it  demands  attention  on  account  of  its  pecuiiar 
members,  especially  in  the  words,  •' was  delivered  to  Pontijus  Pilat?,"  and 
then  again;,  "was  crucified,"  (BBicoxOy;  ssJt  and  toavp^jOr;.)  Who  docs 
not  feel  the  vigorous  style  of  the  Apostles  running  through  the  whole  ? 

In  connection  with  the  /on?i  of  baptism  naturally  came  the  confession  at 
baptism,  in  reference  to  which,  the  applicant  for  baptism  was  prepared  by 
the  instruction  preceding  baptism.  For  this  contained  the  fundamental  ar- 
ticles of  Christian  faith,  with  which  every  thing  else  is  connected  in  imparting 
instruction.  TertuUian  calls  this  system,  "  the  Christian  sacrament  and  sub- 
stance of  the  New  Testament;"  stSer  Fathers  call  it  "  the  Canon  of  Truth  ;" 
"the  ancient  token  of  the  church ;"—"  the  rule  of  truth;"— "the  tradition 
of  truth  ;"— "  the  ministry,  the  heraldry,  the  faith  of  the  church ;"— "  the 
legal,  catholic  faith;"— "the  sacrament  of  faith  ;"  "the  pure  tradition;" 
and  simply,  "the  faith,"  "the  rule,"  "the  truth,"  always  referring  it  to 
the  Apostles. 

2.  Nature  and  Desis;n  of  this  Si/inboL— An  examination  of  its  Nature 
groves,  that  the   Apostolic   Symbol  was  an  expansion  ot  the  form  of  bap- 


INTKODUCl  ION.  "3? 

tisin,  hut  noi  a  syslem  ol'  ilie  ^\  liole  ( 'liristiaii  dactriiie,  constructed  lor  the 
purpose  of  iiistructioi).  And  therefore  many  integral  points  are  wanting  in 
it, — as,  in  reference  to  the  unbounded  grace  of  GxhI, — the  merit  of  Christ, — 
the  personal  union  of  the  natures  in  Christ,  and  in  consequence  the  conditional 
communication  of  attributes, — the.  isi^ue  of  the  Holy  Ghost, — the  origin  and 
the  nature  of  sin, — justification  by  faith, — conversion  and  regeneration, — 
t!ie  means  of  grace,  and  many  other  subjej-ts.  BiitwlH>  v.vuld  consider  this 
omission  as  a  defect  in  this  Syndiol  .'  The  Nature  of  tiiis  Syndioi  determines 
its  Design.  It  was  a  confession  at  baptism,  and  as  such,  as  is  evident  from 
its  very  character,  it  could  represent,  not  so  well  the  whole  doctrinal  system, 
as  the  historical  facts  of  the  Gospel,  which  are  the  groundwork  of  faith.  There- 
fore, beside  the  Symbol  were  placed,  for  the  purpo«e  of  explanation  and  in- 
struction, the  rules  of  faith  or  of  truth  in  the  church,  which,  fixing  upon  the 
words  of  tlie  Symbol,  penetrated  their  meaning,  and  unfolded  the  whole 
scheme  of  Christian  perception  to  catechumens.  The  text  of  this  Symbol 
itself  Avas  connnifted  to  the  applicant  a.^hort  time  before  baj)tism,  with  the 
admonition  to  commit  it  to  memory  ;  for  on  the  one  hand,  the  mystery  of  the 
same  should,  by.tiws  means,  be  secured  from  the  uninitiated,  aud  guarded 
against  his  profanation, — athing  to  be  dreaded  by  a  general  ])Kbliclty ;  and  on 
tiie  other  hand,  the  new  Christians,  instructed  in  a  symbolic  manner,  that  it  is 
their  duty  to  make  this  Symbol  their  own  in  such  a  manner  as^ever  to  lose  it, 
as  Augustine  remarks:  "  lu  order  that  yow  may  retain  the -words  of  the 
Symbol,  you  ought  by  no  means  to  write,  but  to  learn  them  by  hearing,  nor 
.to  w'rite  them  down  when  you  shall  have  learned  them,  but  alvvay*!  to  keep 
and  retain  them  in  your  memory.  For  whatever  you  are  abo«t  to  hear 
contained  in  the  Syndjol,  is  contained  in  the  divine  writings -fjf  the  holy 
Scriptures.     15 ut  that  Avhich  hat  been  thus  collected  and  reduced  into  a 

■  certain  form,  should  not  l)e  written,  and  it  serves  to  remind  us  of  the  pro- 
mise of  God,  when  predicting  the  New  Testammit  through  the  Prophet,  he 
said,  Jer.  31,  '33  :  '  This  is  my  covenant,'  &c.  Por  the  purpose  of  suggest- 
ing this  passage,  the  .-Symbol  is  learned  by  hearing,  nor  k  it  written  upon 
tables  or  upon  any  substance,  but  upon  the  heart."     And  Jerome  says  to 

-•the  same  effect :  "  The  Symbol  of  our  faith  aiwl  our  hope,  which  was  writ- 
.ten  by  the  Apostles,  not  upon  paper  and  with  ink,  but  in  the  fles?i!y  tables 
-of  the  heart, — hence  the  Greek  Fathers  froqijcntly  call  it    ro    fiadrifia.^' 

The  delivery  of  this  Symbol  on  the  part  of  the  church  to  persons  before 
•  baptism,  corres])on(b'd  with  the  return  w  hich  they  were  required  to  make  of 
it.  When  they  had  committed  it  to  memory,  they  were  required  to  rehearse 
it,  in  the  first  place  to  their  catechets,  and  afterwards  to  acknowledge  it  pub- 
licly before  the  whole  congregation,  and  especially  at  Baptism,  to  answer 
verbally  from  the  Syndjol  the  questions  fwit  to  them  vpen  the  particular 
-articles,  of  which  the  quotation  from  Cyj)rian  given  above,  and  marny  others 
from  the  Fathers,  are  abundant  evidence,  and  likewif^e  a^ccordin^  to  w-hat 
Tertullian  says  in  his  treatise  concerning  the  origin  of  baptismal  rites:  "After 

■  this,  let  us  be  immersed  tin-ee  times,  making  a  greater  niunber  ■(£  answers 
[omplius  alifjuid  resiiondfnfrs]  than  the  Lord  has  pointed  out  in  the  Gospel." 

And  thus  perpetually  the  knowledj^p  of  the   Symbol  and  of  the  Lord's 

f'rayer  was  the  least  of  that  which  the  church  required  of  those  who  wishe<l 

to  become  bcr  memberB  ;  while  she,— in  consequence  of  the  regulation,  that 

.tJiose  who  were  desti.tnte  of  this  knowledge  should  noi  bo  allowed  the  priv.-- 


2S  iiisTonicAL 

le^e  of  beccming  sponsors,  (for  it  ivas  tlie  duty  o!"  tlip  snimsor  to  dirtTt  li:s 
ji;o:l-son  or  Kod-dciughler  ill  the  knowledge  oi  tlie  Creed,)  or  ol' enjoying  tlif 
sacrament  of  the  Lord's  Snnper,  but  to  be  ■•  uljjt'cted  to  tlie  rij'^or  of  canonical 
laws, — she,  I  say,  was  endeavoriujii;  to  secure  the  preservation  of  the  stune. 
Even  thus  the  delivery  of  tlie  iiaptisunl  c<  nfession  \yfij<,  ;it  ;i  later  peri(;d, 
required  from  the  confidents  also,  so  tiuit  it  nii}.';b'  take  the  place  of  that 
return  of  the  Symbol  at  baptisa:,  for  those  ',\!io  received  l;r:pt'sni  in  ihcir 
infancy.  The  Evangelical  church  lias  connected  this  iu  t  of  retnrjitng  the 
Symbol  with  confirmation;  and  she  conside.s  ;i  I.iiowlcdge  oi'  tl.e  Syndio! 
an  iudis))ens:iblu  attainment  for  a  Christi'iin. 

Now',  if  in  the  coniuiencement,  the  Design  of  the  Symbol  was  exclusively 
internal,  when  the  knoAvledge  and  the  use  of  it  was  first  accounted  anion;: 
the  mysteries  of  the  church,  it  sliould  still  be  refisonaitle  th^it  this  Synd)ol 
continue  a  defence  to  tlie  Christian  against  the  dangerous  inlluence  of  here- 
tics, who  will  never  cease  their  assaults  frohij  without.  We  shall,  indeed,  no 
mpre  refer  to  the  purely  external  view  of  Samuel  Bashage  and  others,  ac- 
cording to  which  each  of  the  twelve  articles  of  the  Symbol,  into  which  it  was 
originally  divided,  thvougli  the  fond  belief  that  every  particular  article  was 
constructed  by  one  of  the  twelve  aj)osties — every  word  indeed  was  supposed 
to  be  directed  against  some  particular  heresy  ;  j)ut  still  we  shall  have  to  ob- 
serve a  reference  to  heretical  doctrines  as  connected  with  the  design  of  this 
Symbol.  As  heresies  are  directed  against  tlie  orthodox  doctrine,  this  Sym- 
bol must  naturally  be  brought  into  couflict  with  them,  and  it  will  serve  as 
a  shield  to  every  true  confessor.  In  this  conviction,  we  should  be  perfectly 
satisfied,  if  any  one  shall  say  to  us  :  '■  'Vhd  second  article. — '  the  Almigiity 
Creator  of  heaven  and  earth,' — is  directed  against  the  Cnostics;  the 
fourtli, — -coneeivetl  of  the  Holy  Ghost,  bora  of  the  Virgin  JMary,' — is 
against  the  heretical  opinions  of  Ebion,  Cerintluis,  antl  others,  who  tlenied 
the  supernatural  conception  of  Christ,  as  it  is  against  Jovinian,  who  denied 
the  undeliled  virginity  of  Mary  after  the  birth  of  tlie  l^ord,  indicated  by  the 
expression,  'A  virgin  conceived,  but  a  virgin  did  not  bring  forth;'  the 
fifth, — -'sulFered  under  Pontius  Pilate  and  was  buried,' — is  against  ftlenan- 
der,  Cerdou,  Saturninus,  and  others,  who  believe  only  in  an  apparent  body 
of  Christ;  the  sixth, — 'descended  in.'o  hell,' — is  against  the  Arians,  the 
Euuomians,  and  especially  against  the  Apollinarians ;  the  seventh, — 'as- 
cended to  heaven,  sits  at' the  right  hand  of  (Jjd  tlu  Almighty  Father,' — is 
against  Apelles  and  his  foUoweis  ;  the  eighth, — '  from  whence  he  shall  come 
to  judge  tlie  world,' — is  against  Marclan,  Cerdon,  the  Valentinians,  the 
Basilidians,  the  Carpocratians,  and  .otlicTs  ;  so  tco  tke  tenth  article, — 'of 
the  communion  of  saints,  and  the  remission  of  sins,'' — !s  against  the  Dona- 
tists,  and  against  the  Montanlsts  and  Novatians;  finali3s  the  eleventh, — 'of 
the  resurrection  of  the  body,' — is  against  the  opponents  of  that  doctrine." 
But  to  overthrow  this  view — which  is  s«  entirely  e.\ternal — that  this  Symbol 
,wai$  prepared  against 'these  heresies  ;;!oue,  and  ior  no  other  purpose, — that 
heresy  .was  the  sole  cause  of  its  origin, — v.e  need  only  remember  the  remar- 
kable expression  of  RudelV.ack  :  '•There,  is  a  conclusion  forever  infallilde, — 
the  Truth  Avhich  was  manifested  in  Christ,  was  first,  ;iid  the  lies  came 
hobbling  after  it." 

For  the  pur))ose  of  alfording  a  brief  view  of  the  im])ortant  diversities  of 
tc\t.    '.vhicli   apj)';;;i-   ii:  exi.-'tlii';-  c()j)i;':-    of  :!,!>    S^rabid-  .\\e.:di;JI   gi^■<^    iw 


IXTRODLXTIOX.  29 

oanclii/ion,  same  ox:iur;lc.-s,  from  the  admirable  Lil)rary  of  the   Symbol 
hy  Ilaiui. 

1.  Tin-  Romish  form  of  I  lie  Symbol  acconUns!;  to  RitJJlnus :  "I  believe 
ill  (j!u(1  the  Fatlier  Almighty;  ami  in  Jesus  Christ,  his  only-begotten  Sou, 
our  Lor.l.  Who  was  born  of  t!ie  Holy  Ghost,  of  the  Virgin  Rlary,  crucified 
under  Pontius  Pilate,  and  buried ;  on  the  third  day  he  arose  from  the  dead, 
Kscended  into  heaven,  sits  at  the  right  hand  of  the  Father ;  from  whence 
lie  sh::ll  come  to  judge  the  quick  and  the  dead.  And  in  the  Holy  Spirit, 
the  holy  church,  the  remission  of  sins,  the  resurrection  of  the  body." 

"Z.  Confession  of  the  Faith  hy  Marcdius  of  Ancyra :  "I  believe  in  God 
Almighty,  ami  in  Jesus  Christ  his  only-begotten  Son,  our  Lord,  who  was 
born  of  the  Holy  Giiost  and  of  the  Virgin  Mary,  who  was  crucified  under 
J'ontius  Pilate,  and  buried,  and  on  the  third  day  arose  from  the  dead,  as- 
cended into  heaven,  and  sits  at  the  right  hand  of  the  Father,  from  whence 
he  will  come  to  judge  the  quick  and  tiie  dead  ;  and  in  the  Holy  Ghost,  the 
holy  church,  the  remission  of  sins,  the  resiirrectiou  of  the  body,  and  life 
^v/erlasting." 

\).  A  Greelc  Formula,  from  a  manuscript  of  the  eighth  century,  according 
to  Jacob  Usher:  "I  believe  in  (xod  the  Father  Almighty,  and  in  Christ 
Jesus,  his  only-begotten  Son,  our  Lord,  who  was  born  of"  &c., — "and  in 
,the  Holy  Ghost,  the  holy  [cliurch],  the  remission  of  sins,  the  resurrection 
.of  the  body.     Amen." 

4.  .-1  Lalia  Formula,  from  a  manuscript  of  the  seventh  or  eighth  century, 
.according  to  the  same  auUiority.  (The  verbal  errors  must  be  set  to  the 
.account  of  transcriliers) :  "  I  believe  in  God  the  Father  Almighty,  and  in 
(y'hrist  Jesus,  his  only-begotten  Son,  our  Lord,  who  was  born  of  the  Holy 
Ghost  and  of  the  Virgin  Mary,  who  was  crucified  under  Pontius  Pilate,  and 
was  buried ;  on  the  third  day  he  arose  from  the  dead,  ascended  into  hea- 
ven, sits  at  the  right  hand  of  the  Father,  from  whence  he  will  come  to 
judge  the  quick  and  the  dead.  And  in  the  Holy  Ghost,  the  holy  church, 
the  remission  of  sins,  and  the  resurrection  of  the  body." 

.J.  This  Form, — abridged  for  the  Liturgy, — is  according  to  the  Sacra- 
mentariun  of  Gelasius.  llahn,  ivith  great  reason,  believes  this  form  to  be 
(he  original  one:  "1  believe  in  God,  the  Father  Almighty,  and  in  Jesus 
Christ,  his  oiily-begotteu  Son,  our  Lord,  who  was  born  and  who  suffered; 
and  in  the  Holy  Ghost,  tiie  holy  church,  the  remission  of  sins,  the  resurrec- 
tion of  the  body." 

(J.  Text  transcribed  from  the  Greek  Psalter  of  pope  Gregory,  according 
to  Usher:  "  I  believe  in  God  the  Father  Almighty,  Maker  of  heaven  and 
earth.  And  in  Christ  Jesus,  his  only-begotten  Son,  our  Lord,  who  was 
conceived  of  the  Holy  Ghost,  born  of  the  V'irgiu  Mary,  suffered  under  Pon- 
tius Pilate,  was  crucified,  died,  and  was  buried,  descended  into  hell,  on  the 
third  day  arose  from  the  dead,  ascended  into  heaven,  sits  at  the  right  hand 
of  (jod,  the  Father  Almighty,  from  whence  he  shall  come  to  judge  the 
<|uicl:  and  t!ie  dead.  1  believe  in  the  Holy  Ghost,  the  holy  catholic  church, 
the  communion  of  saints,  the  remission  of  sins,  the  resurrection  of  the  body, 
and  life  everlasting.      Amen." 

7.  Aquilenian  Form  of  the  Symbol,  according  to  Rujjinus :  '•  I  believe  in 

(mmI  tlie  Father  Almighty,  invisible  and  impassive;  and  in  Christ  Jesus,  his 

,  Miilv-ber!;ott;'ii  Son.  on.-  l.ord.  v.lio  \v:is  Itorn  of  the  Iloiv  (Jliost.  of  the  \'ir- 


^  KLSTORICAL 

^in  Mary,  was  ci-ucifipd  under  Pontius  Pihiie,  and  wns  buried,  (k'scciuletl 
into  ludl,  on  the  third  day  he  arose  from  the  dead,  ayceuded  into  heaven, 
iiits  at  the  rif^iit  batid  of  the  Father:  from  whence  he  shall  coaie  to  judge 
the  quick  and  the  dead.  And  I  believe  in  the  Holy  Ghost ;  the  holy  churcii, 
tlie  remission  of  sii>s,  the  reettrrection  of  the  hody." 

3.  The  Authority  unit  Sistuficancy  of  this  Symhol. — That  the  church 
from  the  earliest  times  ascribed  the  highest  importance  and  sigiiificaucy  to 
the  Apostolic  Symbol,  is  iiicoiKtestable.  A  manifest  proof  of  this  is,  its 
i-areful  concealment  in  the  first  centuries.  And  then  the  use  which  the 
church  made  of  it  as  a  general  baptismal  confession,  at  the  communion  ta- 
ble, and  generally  in  divine  serr/sce  ;  but  more  especially  the  fact,  that  she 
jnade  it  an  integral  part  of  the  Catechism,  for  tite  instruction  of  the  pro- 
gressive Christiaa.  Nor  it  its  importance  any  Icqs  in  our  own  times;  since 
we  make  not  only  the  same  use  of  it,  l)iit  have  to  observe  it,  since  the  Re- 
formation, as  a  bond  by  v/hicii  the  separate  churches  are  held  to- 
gether. 

Though  we  should  hope  and  strive  for  a  nnioE  founded  upon  the  efficacy 
of  this  Symbol,  as  Calixtus,  Latermau,  Dreyer,  and  others  wish  to  see,  it 
is  sufficiently  discussed  in  those  critical  controversies^  and  with  reason  de- 
nied. It  is  true  indeed,  that  "if  not  all  the  articles  of  faith  are  contained 
in  it,  with  formal  and  definite  distinction,"  still  they  caa  all  be  deduced  from 
it,  implicitly,  virtually,  and  by  an  easy  inference,  as  a  necessary  conse- 
quence;  and  it  shows  us  the  history  of  the  Christina  system  of  doctrine, 
how  soon  the  church  saw  it  necessary  to  establish  the  Apostolic  creed  by 
statements  more  extensive  and  definite.  And  tlie  fact  too,  that  heretics 
themselves  employed  this  Synibol  as  a  baptismal  confession,  and  drew  from 
it  the  same  interrogatories  as  the  orthodox  churcli,  which  they  put  to  those 
about  to  be  baptized,  proves  incontestablj',  that  it  is  not  sufficient  to  secure 
the  union  and  purity  of  the  faith  of  the  church  in  her  temporal  relations.  15  ut 
this  double  import  of  this  Symbol  ever  continues  to  be  at  once  a  bond  of  union 
to  the  v,hole  Christian  church,  and  the  rudiments  out  of  vrhLch  the  other 
Symbols  are  formed ;  and  if  in  our  days,  fallen  as  it  seems  in  -utter  confu- 
sion, so  ill-founded  an  opposition  has  arisen  against  the  authority  and  use 
of  this  Symbol  in  the  church,  we  may  deplore  the  new  symptoms  of  dis- 
ease, in  the  unbounded  strifes  and  efforts  of  visionary  minds^  and  only 
from  the  remarkable  and  complete  confusion  of  ideas  wliich  is  prevalent  iu 
this  generation,  can  we  explain  the  claim,  the  presumption,  to  withdraw 
from  this  comprehensive  testiBMsmy  of  truth,  which  aloae  is  the  original  and 
infallible  Christian  evidence,  and  the  claim  at  the  same  time  to  be  a  Chris- 
tian and  a  member  of  the  Christian  church,  yes,  even  a  prominent  one.  We 
may  here,  however,  introduce  the  worils  of  Ircneus,  from  his  work  writtea 
in  opposition  to  the  heretics :  "  The  church  has  employed  the  same  pro- 
clamation, and  the  same  faith;  although  that  church  is  dispei-sed  into  aK 
parts  of  the  Avorld,  it  watches  with  the  same  vigilance  as  if  it  occupied  but 
one  house,  and  preserves  the  same  uniformity  of  faith,  as  if  it  had  but  one 
goul  and  one  heart,  proclaiming  these  truths,  teaching,  and  imparting  iw- 
i»truction.  as  if  it  Avere  collected  and  fr;imcd  into  one  hodv." 


INTKODOJCTION. 


^1 


B. — The  N'tcene  Symbol. 

first  general  clmrch-council,  liold  at  Nice  iu  liithynia,  Avhere  'HH  bishops  of 
Europe,  Asia,  ajwl  Africa,  assembled  iu  obedience  to  the  summons  of  Con- 
stautine  the  Great,  in  order  to  restore  the  peace  of  the  church,  agitated  by 
the  heresy  of  Arius.  Here  the  necessity  iuimediately  presented  itself,  of 
securing  the  elements  of  Christian  faith,  contained  in  the  Apostolic  Symbol, 
by  a  new  Form  of  doctrine  unanimously  agreed  ujjon,  and  calculated  to 
adjust  impending  controversies,  and  in  addition  to  this,  of  determinLug,  with 
due  care  and  accuracy,  the  meaning  of  some  passages  iu  the  Apostolic 
Symbol,  under  the  color  of  which  Arius  might  insinuate  his  false  opinions. 
For  Arius  did  not  refuse  to  acknowledge  the  Apostolic  Synd)ol  with  the 
rest  of  the  church,  but  always  understood  it  in  a  sense  widely  different  from 
tiiat  of  the  orthodox  church.  Herein  it  was  necessary  to  resist  him,  and 
herein  we  are  to  seek  for  the  diifcrence  between  the  Nicene  and  the  Apos- 
tolic creeds. 

This  Confession  of  Faitli  afiopted  by  the  synotl  at  Ni«o.  was  afterwards 
repeated  by  the  second  ecumenical  council  held  at  Coastantinople  in  381 ; 
and  in  proportion  to  relative  passages  which  this  church-council  had  intro- 
duced, it  was  increased  by  additions  directed  against  the  heresies  which 
had  arisen  since  the  council  at  N.»ce.  In  the  form  which  it  now  assumedr 
it  obtained  universal  influence  in  the  church,  and,  accordingly,  it  might  witli 
propriety  be  distinguished  by  the  appellation,  the  Nicene-Constantinopolitan 
Symbol. 

The  following  indJ.vjduals  are  mentioned  as  authors  of  the  Nicene  Form: 
1.  Hosius,  bishop  of  Corduha,  who  sat  as  president  of  the  council,  aud  of 
whom,  according  to  Athanas,  the  Arians,  Ursacius  and  Valens  say  to  Con- 
<5tantius  :  "  This  man  also  constructed  the  creed  at  Nice ;"  by  which  it  is 
to  be  understood,  not  that  be  composed  it,  but  that  he  made  a  verbal  de- 
livery of  the  faith  iu  the  name  of  the  Synod.  2,  Eusebius,  bishop  of 
Ca;sarea,  one  of  the  most  learned  members  of  the  Syiiod,  entertaining  the 
opinion,  however,  that  the  doctrine  of  Arius  was  not  in  opposition  to  the 
faith  of  the  church.  Jx  Hermogenes,  concerning  whom  Basil  the  Great 
says  iu  a  letter:  "The  beloved  Hermogenes,  who  wrote  our  great  and  ac- 
curate creed  iu  the  illustrious  council."  4.  Athanasius,  at  that  time  dea- 
con. .5.  Macarius,  l)ishop  of  Jerusalem,  concerning  whom  Josephus,  the 
I'igyptian,  says:  "The  emperor  ordered  tJie  creed  vv'hich  the  bishop  of 
.lerusalem  had  written  to  him,  to  be  read  in  the  syno<l  of  bishop^*,  and  they 
adopted  it  by  the  voice  of  318  bishops."  The  most  probable  opinion  is,  that 
the  emperor  had  giveu  oi'dens  to  a  greater  number  of  bishops,  to  compose 
a  form  of  Faith,  among  which  that  of  Eusebius  obtained  the  general  ap- 
j>robation,  ths  only  one  containing  the  additional  word  o/iooi5to<,  which 
was  inserted  at  the  request  of  the  emperor,  as  Eusebius  himself  informs  u.<!. 
This  Form  of  the  creed  was  originally  written  in  the  (ireek  language,  and 
was  afterwards  translated  into  l^atin  by  Hilarius  of  Pictavium- 

2.  Its  Nature  and  J^osi^n. — To  be  able  to  estimate  with  precision  tiic 
vialure  and  design  of  this  Syud>')l,  it  is  necessary  to  examine  the  original 
tevt  of  l)()tli  the  Nicene  and  tlic  Constautiuopolitan  Symbol,  and  to  bring 
under  one  vi<Mv  the  <Ii(1ereucos  bcfwpen  them.      As  Halin  and  Gieslcr  have 


82  IIISTUillCAI. 

preserved  thcui,  we  sliail  ylve  the  fuDii  ol"  the  urrit  rieconliii;;-  io  the  epi.stlo" 
of  Eusebius  to  the  people  of  Ccesarea ;  of  tiie  second,  according  to  the  Acts- 
of  the  council  of  Constantinople  and  of  Chalcedon. 

a.)  yicene  Sijmhol:  "We  believe  in  one  God  tl)e  Father,  ahnif^hty 
Creator  of  all  thijigs  visible  and  invisible,  and  in  one  Lord,  Je>;us  Cin-ist, 
the  Son  of  God,  only-begotten  of  the  Father,  of  equal  power  v.ith  the  Fa- 
ther, God  of  God,  light  of  light,  very  God  of  very  God,  begotten,  not  made, 
of  like  nature  with  the  Father,  and  by  him  all  things  were  made  which  an; 
in  heayeu  and  in  the  earth  ;  who  for  us  mortals,  and  for  oiu- salvation,  came 
down,  and  took  upon  hiaiseif  human  ilesh,  and  became  man,  suffered,  asid 
arose  the  third  day,  ascended  into  heaven,  and  will  come  to  judge  the  (juick 
and  the  dead.  And  W"e  believe  in  the  Holy  Ghost.  And  let  the  catholic 
church  anathematize  those  who  say  that  there  was  a  time  when  tiie  Soit 
of  God  was  not, — that  before  he  Avas  begotten,  he  did  not  exist, — and  tliat 
he  came  from  non-existeuce  into  being  ;  or  those  wiio  say  -that  he  is  of  a 
different  substance  or  property,  or  that  he  was  created,  produced,  or  that 
^  he  is  a  different  being." 

(^  h.)    The   Constantinopolilan    Symhol :    "We   be'aeve   in   one    God,    the 

Father  Almighty,  Maker  of  heaven  and  earth,  and  of  all  things  visible  and 
invisible ;  and  in  one  Lord,  Jesus  Christ,  the  only-begotten  Son  of  God, 
who  Avas  begotten  of  the  Father  from  all  eternity,  light  of  light,  very  God 
of  very  God,  begotten,  not  made,  of  like  nature  with  the  Father,  by  whom 
all  things  were  made  ;  who  for  us  mortals,  and  for  our  salvation,  came  down 
from  heaven,  and  entered  into  flesh,  from  the  Holy  Ghost  and  the  Virgin 
Mary,  became  man,  and  was  crucified  for  us  under  Pontius  Pilate,  and 
suffered,  and  was  buried,  and  rose  on  the  third  day  according  to  the  Scrip- 
tures, ascended  into  heaven,  and  sat  down  at  the  right  hand  of  the  Father, 
and  shall  come  tsgain  in  his  glory  to  judge  the  quick  and  the  dead,  and  of 
his  kingdom  there  shall  be  no  end.  And  we  believe  in  the  H0I5'  Ghost, 
the  Lord,  the  Giver  of  life,  who  proceedcth  from  the  Father,  who  with  the 
Father  and  the  Son  is  adored  and  glorified,  who  is  spoken  of  by  the  Pro- 
phets. We  believe  in  one  holy,  catholic,  Apostolic  church.  We  confes.>i 
one  baptism  for  the  remission  of  sins;  we  believe  the  resurrection  of  the 
dead,  and  a  life  everlasting  to  come.     Amen." 

If  both  these  Forms  be  compared  with  the  Apostolic  Symbol,  and  with 
each  other,  it  will  be  perceived  that  the  former  sufficiently  agrees  with  the 
latter,  that  there  is  no  variation,  but  merely  an  extension,  rendere<l  indis- 
pensable by  the  necessities  of  the  times;  and  hence  the  design  of  these  ad- 
ditions immediately  becomes  evident.  It  was  especially  necessary  too  in 
the  Nicene  Form  to  Avithstand  the  heresy  of  Arius,  and  to  acknowledge  the 
divinity  of  the  Son,  and  the  unity  of  his  essence  with  the  Father.  And  on 
account  of  this,  the  councd  retained  only  that  part  of  the  third  article 
which  refers  to  the  Holy  Ghost;  and  instead  of  the  other  sentences,  it  inserted 
a  positive  rejection  of  the  doctrine  of  Arius,  and  the  consequences  result- 
ing from  it,  and  hence  it  happened  that  those  sentences  were  omitted  to 
which,  as  yet,  there  had  been  no  opposition. 

The  Constantinopolitan  Form,  which  had  to  maintain  the  divinity  oftlie 
Holy  Ghost  against  Macedonius,  retains  the  additions  belonging  to  this, 
and  in  addition  to  this  again,  or  rather,  o-j  the  same  account,  the  third  ar- 
ticle of  the  Apostolic  Syniliul,  in  its  complete  form.     'J'his  completed  Form 


INTRODUCTIOX.  33 

ifl  that  which  was  uftcrwanl.s  received  into  our  Book  of  Concord,  according 
to  the  Latin  translation  of  Dionysius  Exiguus,  in  a  better  form,  however, 
and  approaching  more  accurately  the  sense  of  the  Greek  text.  We  observe 
in  tliis  the  following  variations  ;  in  the  Symbol  of  Dionysius  the  word  uni- 
genitum  is  wanting,  so  likewise  the  words,  God  of  God,  light  of  light;  in- 
stead of  genitiim,  Dionysius  has  iiutum  ;  instead  of  homo  foetus,  he  has  hu- 
manatus  :  the  word  posatts  is  wanting  ;  the  exj)ression  secundum  scripturas  is 
wanting;  instead  of  qui  er  Pdtre  Filioque  procedit,  qui — adoratur  et  glonji- 
catur,  Dionysius  has  e.r  Pafrc  procedentum,  cum — adorandum  et  glorijican- 
dum  ;  again,  he  has  per  sanctus  Pruijh.,  instead  of  per  Proph. ;  futuri  instead 
of  venturi. 

The  most  important  variation  here  is  the  noted  word  Filioque.,  which  ex- 
cited so  great  a  commotion  in  the  church.  The  writers  of  the  Romish 
church,  especially  liaronius  and  Severinus  Binius,  assert  that  tliis  addition 
already  contained  in  the  ISymhol  of  Constantinople,  was  suppressed  by  the 
Greeks  ;  and  they  wish  to  impute  all  the  blame  for  these  schisms  in  the 
church,  to  these  people  only.  Some  Protestant  theologians  also,  among 
whom  is  John  L.  Ilartman,  approve  this  opinion.  But  it  has  long  been 
j)laced  beyond  all  doubt,  that  neither  in  the  Form  of  Constantinople,  nor 
even  in  the  rescript  of  it  in  the  subsequent  councils  at  Ephesus  and  Chal- 
cedon,  do  these  additions  appear,  but  it  was  first  interpolated  at  the  third 
council  in  Toledo,  A.  D.  .j^D,  and  acquired  general  repute  in  the  western 
churches  not  until  several  centuries  later.  For  Leo  IlL  himself,  who  was 
requested  by  the  legates  of  the  council  held  at  Aachen  under  Charles  the 
(xreat,  in  the  year  80!),  to  complete  the  Nicene-Coustantinopolitan  Form 
with  these  additions,  did  not  consent,  but  caused  this  Symbol,  still  without 
the  additions,  to  be  engraved  uj)on  a  tablet  of  silver.  Vossius  believes  that 
Sergius  IlL  had  these  first  ratified  by  the  authority  of  the  Pope. 

3.  Its  Authority  and  Signijicance. — The  Nicene-Constantinopolitan  Sym- 
bol attained  great  authority  in  the  church,  if  not  equal  authority  with  the 
Apostolic  Symbol.  The  high  importance  which  it  has  secured  is  proved 
l»y  the  epithets  which  have  been  applied  to  it  by  synods  and  writers  of  the 
church.  They  call  it  "the  Divine  and  Apostolic  creed,"  "the  Gospel 
creed,"  "the  System  of  Truth,"  "the  Canon  of  the  creed,"  "the  Consent 
of  faith,"  "the  Divine  Symbol  of  faith,"  "the  best  and  most  accurate 
Formula  of  faith."  And  then  again  the  extensive  use,  which  has  been 
made  of  it  in  divine  service,  proves  its  importance.  It  has  been  sung  or 
chanted  in  the  church,  received  m  the  canon  of  3Iass,  since  the  time  of 
Benedict  VUL,  and  the  confession  of  it  lias  always  been  regarded  as  a  sign 
s  of  orthodoxy.  In  the  Oriental  church  it  entirely  superseded  the  Apostolic 
Symbol,  and  was  used  instead  of  that  as  a  symbol  at  baptism.  Concerning 
the  Altyssinian  churcii.  Isenberg  writes,  that  it  did  not  even  know  the  Apos- 
tolic Symbol,  but  employed  only  the  Nicene.  And  indeed  this  must  bo 
understood  exclusively  in  reference  to  the  Nicene  Symbol.  For  even  tho 
conllict  with  tlie  wet^tc  ru  churches,  and  the  resulting  schisms  of  the  church, 
especially  the  objection  which  eastern  churches  made  to  the  insertion  of  the 
word  Filioque.,  induced  her  to  retain  only  the  Nicene  Symbol  to  the  exclu- 
eiou  of  the  ConstaMtinopolit.iu.  v.hilst  the  ^vestern  chiirchcs  on  account  of 
-that  word,  adopted  tlic  lati;  r. 


%i 


mSTOllICAL 


C.-^The  Athanasian  Si/mbol. 


1.   Its  Appellation  and    Origin. — The  third  ecumcuical   Symbol,  callS5x' 
also  the  qtticiimque  St/mbolunii  from  the  word  Avith  Avhifh  it  commencecl;. 
has  improj)erly  taken  the  name  of  Athauasian,  wiiile  it  is  abundantly  evi^ 
dent,  tliat  it  could  not  have  been  composed  by  Athanasius,  thougli  it  is  as^ 
cribed  to  him  by  its  superscription  in  our  Book  of  Concord.     And  notwith- 
standing the  Romish  writers,  Baronius,  Ballarinus,  and  others,  sought  every 
means  to  clear  up  the  diiilculties  against  the  authorship  of  Athanasius,  yet 
the  preponderance  of  tlie  opposite  opinion  increased.     In  addition  to  the 
evidences  for  an  opinion  long  prevalent,  B.  Montfaucon  has  collected  the 
following:. — 1-   Athanasius  nowhere  makes  any  mention  of  this  Symbol, 
Init  he  frecjueutly  expresses  his  opposition  to  so  great  a  diversity  of  forms 
of  Confession.     2.  The  oldest  and  best  manuscripts  of  his  works  do  not 
contain  it,  indeed  he  ha.s  many  expressions  of  a  contrary  tendency.     3.  The 
transcripts  and  translations  of  this   Sym'ool,  besides  Athanasius,  mention  . 
kometinies  a  certain  Bonifacius,  and  sometimes  Anastasius,  but  most  fre- 
quently no  one  is  mentioned  as  tlie  author  of  it.     4.  The  testimonies  in  > 
support  of  the  opinion  .that  Athanasius  was  the  author,  are  found  much 
later,  not  before  the  eighth  century,  and  there  is.  always  a  doubt  attending  . 
even  these  testimonies.     It  was  first  particularly  acknowledged  about  the 
year  12'33,  when  pope  Gregory  IX.  sent  it  along  Avith  his  legates  despatched 
to  Constantinople,  for  tlie  purpose  of  making  an  effort  for  a  union  with  the 
Greeks,  as  a  groundwork  for  their  negotiations.     5.  Neither  Cyril  of  Alex- 
andria, nor  Leo  the  Great,  nor  the  council  at  Ephesus  or  at  Chalcedon, 
make  mention  of  Nestorius  or  Eutychis,  to  Avhom  this  Symbol  has  particu-' 
lar  reference.     6.   Gregory  of  Nazianzen,  and  other  biographers  of  Athan- 
asius, do  not  mention  him  as  the  author  of  this  Symbol.     7.  This  Symbol' 
appears  frequently  in  connection  w^ith  more  supposititious  writings  of  Vig- 
ilius  of  Tapsus,  ascribed  to  Athanasiu^w    The  internal  evidences  are  th'c^ 
foUoAving: — 1.  The  style  and  arrangement  forcibly  prove  that  this  Symbol 
Avas  originally  composed  in  Latin,  a  language  Avhich  Athanasius,  according' 
to  his  own  declaration,  did  not  understand.     2.   Veri)al  expressions,  Avhicli'  ■ 
were  peculiar  to  Athanasius,  as  0;itooi;5to;,^-that  shihhohth  of  the  orthodo'xs: 
church  in  the  fourth  century, — do  not  appear  in  this  Symbol ;  Avhile  on  the 
contrary,  expressions  Avhicli  took  their  origin  later,  from  the  contest  against 
the  heresies  of  Nestorius  and  Eutychis,  and  Avhich  came  into  vogue  through 
the  council  at   Chalcedon,  such  as  the  Avord   persona,    vworyta^c^,  .Avhieh 
Athanasius  and  those  of  his  time  had  avoided  as  tinctured  Avith  Sabcllianc- 
ism,  do  appear.     The  Avords  et  filio,  even  if  the  doctrine,  that  the  Hofy 
Ghost  proceeds  from  the   Son   also,  was  at  no  time  held  in  doubt  by  the 
church,  remind  us  of  the  fact,  that  this  addiHon  to  the  Nicene-Constanti- - 
nopolitan  Symbol  belongs  to  a  later  period. 

From  the  Avant  of  a  more  precise  statement  of  facis,  it  could  not  fail  but  ;^,.- 
great  variety  of  conjectures  must  arise  about  the  probnble  author  of  this  Sym- 
bol. It  has  been  ascribed  to  Athanasius,  who  Avas  bishop  of  Spire,  about 
the  year  (542;  to  Ililarius  of  Poictiers,  354;  to  pope  Anastasius  I.,  '19S;  to 
Afiastasius  the  Sinaite,  finally  patriarch  of  Alexandria,  59*J;  to  Anastasius, 
the  librarian,  870  ;  to  Eusebius  of  Vercelli,  354. ■  The  most  general  sutFrajje,  . 
hli>wc\  er,.  has  been  given  to  Ililarius  of  Aries,  abdut  ibe  year  I'JI* ;   lo  S'itvr.- 


INTllODUCTIOX.  ^ 

.-vntius  of  Leriii.-434  ;  to  W'lnuUius  Forliiiiiitus,  oG.) ;  ;uul  especially  to  Vig- 
iliuH,  bishop  of  Tujisu.s,  who,  eus  iil)ovc  rciuarkeil,  |>iii)iishecl  s(;veral  more 
treatises,  and  among  them  our  Symhol  also,  under  tlie  name  of  Athanasius. 
The  resemblance  of  style,  and  liis  participation  in  the  controversy  of  the 
Arians,  the  Nestoriaiis,  and  the  Eutycliians,  should  strongly  incline  us  to 
this  opinion.  It  is  an  opinion  of  Giesel  worthy  of  remark,  that  the  origii 
of  this  Symbol  must  be  sought  for  in  Spain,  w  here  several  councils  of  Tolc- 
tlo,  beginning  with  the  plan  of  it,  expanded  the  Nicene  Confession  of  Faith, 
especially  as  to  the  articles  concerning  the  Trinity  and  the  Incarnation  of 
Christ,  into  the  modes  of  expression  peculiar  to  the  Athauasian  creed  ;  and 
in  several  seuteuces,  the  former  accords  witii  "this,  without  being,  however, 
dependent  upon  it.  According  to  these  forms,  this  Symbol  seems  to  have 
been  framed  in  Spain  during  the  seventh  or  eighth  century,  and  towards 

ahe  end  of  the  eightli,  to  have  been  conveyed  to  France.  And  the  old  ap- 
pellation,— Creed  of  Athanasius, — which,  at  a  l^ter  period  was  misunder- 
stood, as  being  applied  to  it  from  Athanasius,  must  be  referred  to  Spain. 
For  the  catholic  faith  could  have  been  originally  distinguished  as  the  creed 
of  Athanasius,  only  by  the  Arians,  in  contradistinction  to  the  creed  of  Arius, 
as  their  system  was  termed  by  their  opponents;  but  the  Arians  in  Spaiu 
for  the  greatest  length  of  time  stood  opposed  to  the  Athanasians.  To'this, 
however,  Kohier  in  his  Sijmbols,  urges  the  following  objections,  which  at 
the  same  time  give  support  to  the  opinion  that  this  Symbol  arose  in  France 
.in  the  fifth  century  : — 1.  The  oldest  probable  testimonies  of  Avitus  of  Vi- 
enna and  Csesarius  of  Aries  refer  it-to  the  I'rench.  2.  Venantius  Fortuna- 
-tus  wrote  his  commesitary  in  France.  S.  The  Gallic  church  first  adopted 
it,  and  it  found  general  circulatiou,  aiKl  became  a  subject  of  general  refer- 
ence by  the  Gallic  bishops  and' councils  ;  and  still  further  its  insertion  in  the 
GaUic  Psalter,  with  which  it  .was  disseminated  in  other  countries.     4.  The 

.  oldest  translation,  as  Avell  as  the  nmst  numerous  and  oldest  manuscripts 

.  appeared  in  France. 

2.   Its  Niiture  and  Dfsis^n. — Since  we  know  nothing  with  certainty  either 
of  the  real  author  of  this  Symbol,  or  of  tJ;e  time  of  its  composition,  or  of 

,.the  circumstances  under  which  it  a])peared,  or  which  in  all  probability  gave 
it  existence,  we  can  make  only  some  very  general  remarks  in  reference  to 
its  design,  or  merely  infer  vV«liat  that  design  was,  from  its  nature.  If  there- 
fore we  retain  the  same  isxiperscription  which  this  Symbol  bears  in  oiu* 
Book  of  Concord,  as  well  as  m  Lmther^s  treatise  on  the  Three  Symbols, 
'introduced  as  the  Symbol  of  Athanasius,  w  ritten  against  the  Arians,  we  dis- 

.  cover  nevertheless  its  design  clearly  expressed  in  the  first  and  last  sen- 
tences :   "Whoever  Avishes  to  be  saved,  above  all  things  it  is  necessary  to 

mnintain  the  catholic  faith" and  then  :   "  This  is  the  catholic 

f.iith."  Sec.  It  thus  teach«c)  the  faith  of  the  catholic,  that  is,  the  universal 
orthodox  church,  and  this,  not  so  much  in  the  form  of  a  Confession, — as  it 
does  not  begin  with  the  usual  expression,  ''we  believe," — but  in  short, 
compendious  sentences,  to  which  a  i'urtlier  explanation  is  afterwards  added. 
The  pointed  force  of  these  sentences,  the  perspicuity  with. which  they  all 
explain  the  doctrine  in  reference  to  the  Trinity  and  the  relation  of  the  three 
persons  of  the  divine  essence  to  each  other,  point  always  to  the  time  in 
>vhich  the  catholic  faith  entered  into  an  open  warfare  against  all  kinds  of 

.^ijeresy.  and  detrrmiacd  upon   tlicir  rejection  :   and  therefore,  the  design  of 


3C>  HISTORICAL 

this  Symbol  can  he  tlcsorihcd  in  no  better  way,  tiiaa  in  the  words  of  Lu- 
ther :  "The  other  Symbol,  that  of  St.  Athaur.sius,  is  longer,  and  gives 
one  article  in  fuller  detail,  on  account  of  the  Arians  ; — namely,  the  article 
that  Jesus  Christ  is  the  only  Son  of  («od,  and  our  Lord,  to  whom  we  cleave 
•with  the  faith  with  which  we  cleave  to  the  Father,  as  the  text  reads  in  the 
first  Symbol:  'I  believe  on  God,'  &.c.,  'and  on  Christ,'  &c.  For  if  he 
were  not  the  true  God,  he  could  not  be  honored  with  the  same  faith,  equally 
with  the  Father.  For  this,  Athanasius  in  his  Symbol  labors  and  contends, 
and  it  is  truly  the  saving  principle  of  the  first  SymI)ol."  Indeed  this  in 
true;  and  if  we  could  not  jM'ove  by  any  reference,  that  it  was  composed 
with  this  express  design,  yet  it  is  the  necessary  extension,  confirmation,  and 
security  for  the  Apostolic  Symbol,  though  it  discusses  the  three  articles  in 
the  Form  less  diffusely  than  the  Nicene  Symbol.  Its  nature  therefore 
proves  it  to  be  the  catholic  creed,  the  maintenance  of  which  it  declarea 
necessary  ft»r  oUr  salvation.  That  by  this  the  sufficiency  of  a  mere  histori- 
cal faith,  or  a  merely  external  ecclesiastical  orthodoxy,  is  in  no  wise  maiu' 
taiued, — a  reproach,  which  has  been  thrown  upon  this  Symbol, — we 
have  only  to  refer  to  the  living  and  life-giving  truths  which  it  embodies. 
With  equal  justice  we  might  utter  the  same  reproach  against  many  passa- 
ges of  the  holy  Scriptures,  which  insist  upon  the  necessity  of  faith.  Should 
we  feel  inclined  to  blame  this  peculiarity  of  the  Symbol,  as  being  too  ex- 
clusive, we  must  remember,  that  st  is  the  duty  and  privilege  of  the  cluirch 
to  regard  herself  as  the  pillar  and  fortress  of  truth,  exclusively  against  all 
heresies.  The  question  here  is,  as  it  is  in  relation  to  every  Symbol,  not 
whether  we  shall  give  free  scope  to  the  inclination  .aitnit'  caprice  of  men, 
which  the  flesh  seeks,  but  whether  this  Symbol  will  stand  the  test,  if  meas- 
ured with  the  rule  of  God's  Word. 

3.  Its  Auihorlty  and  Significancy. — Tlse  Christian  church  has  considered 
this  Symbol  a  correct  expression  of  her  faith,  and  has  arranged  it  in  the 
third  place  among  the  ecumenical  Symbols,  a  rank  which  its  character  and 
antiquity  seemed  to  claim  for  it.  And  if  the  western  churches  exceeded 
the  eastern  in  their  estimation  of  this  Symbol,  it  was  in  consetpience  of  tiiw 
very  natural  reason,  that  it  had  arisen  in  the  midst  of  them,  but  in  a  short 
time  afterwards,  the  eastern  churches  followed  their  example. 

It  was  gradually  received  into  allftiis;  distinct  churches  throughout  the  coun- 
try, and  generally  used  in  their  public  services.  This  assertion  is  made  on 
the  authority  of  Adelbert,  bishop  of  Teroune  :  "  The  Syndiol  in  the  sermon 
of  St.  Athanasius,  whom  the  catholic  church  were  accustomed  to  attend 
with  the  utmost  reverence,  and  it  commences  thus,  'Whoever,'"  $z.c.  To 
the  same  effect,  Albo,  in  his  treatise  on  the  "  Sacred  Harmony  of  the 
Church,"  declares  that,  "upon  the  evidence  of  Ilonorius,  this  Symbol -wras 
formerl3^sung  every  daj-,  but  noAV  it  is  repeated  on  Sabltaths  in  a  full  at- 
tendance of  the  whole  congregation,  and  the  confession  of  our  holy  faith, 
on  that  day,  is  publicly  celebrated."  The  council  of  Savaurense  ordained, 
that  this  Symbol  be  sung  only  in  the  morning,  because  it  was  published  at 
the  time  when  the  thick  night  and  darkness  of  heresies  and  of  errors,  were 
universally  exposed  and  dispelled.  Therefore,  on  account  of  its  use  in  the 
church,  it  was  ordained  tliat  every  member  should  commit  it  to  memory. 

The  Evangelical  church  received  this  Symbol  among  her  confessional 
.writings,  aa  a,u  evidence  of  her  conformity  with  the  ancient  choirJa  lii  Cy.ejrf 


mTRODUCTION. 


37 


thing  which  helongs  to  the  cathohc  faith.  But  aUliough  Ballerman  aad 
other  K Ornish  writers  charge  Luther,  Avith  having  ascrihed  Uttle  importance 
to  the  Atiiauasian  Symbol,  indeed  to  the  whole  doctrine  of  the  Trinity,  it 
as  sufficient  in  reference  to  the  latter  charge,  to  refer  to  the  numerous  ser- 
jnons  and  other  writings  of  Luther,  Avhich  furnish  us  witii  abundant  evi- 
<lence,  that  in  regard  to  the  Trinity,  he  has  invariably  adiiered  to  the  doc- 
trine laid  down  in  the  Scripture  ;  and  in  reference  to  the  former  it  is  only 
necessary  to  remember,  not  only  some  of  his  declarations  already  referred 
to  in  relation  to  this  Symbol,  but  also  some  passages  in  his  conmients  ou 
the  prophet  Joel,  where  he  says  in  reference  to  the  Symbol:  "I  know  not 
whether  there  was  any  thing  written,  since  the  time  of  the  Apostles,  more 
important  and  more  sacred  in  the  church  of  the  New  Testament." 

The  numerous  translations  of  this  Symbol  into  other  languages,  furnish 
abundant  evidence  of  the  reputation  which  it  had  acquired.  ^Ve  have  al- 
ready alluded  to  the  Greek  translation  of  it,  and  it  was,  soon  after  its  ap- 
pearance, translated  into  the  Hebrew,  Arabic,  Anglo-Saxon,  and  German 
languages. 


IL  The  Augsburg  Cofessio'. 

1.  Its  Appellation  and  Origin. — Thirteen  years  had  already  elapsed, 
«ince  Luther  made  the  first  attempt  towards  the  Reformation.  To  be  con- 
vinced how  necessary  this  had  become,  we  shall  have  to  take  a  hasty  glance 
at  the  condition  of  the  church,  which  indeed  had  taken  the  ecumenical 
Symbols  as  her  foundation,  but  had  also,  in  the  course  of  time,  permitted 
(numerous  abuses  in  doctrine  and  worship,  to  be  introduced  and  superadded 
•to  these  Symbols.  Luther  was  not  the  first  to  perceive  this  ;  but  all  the 
efforts  which  had  been  made  to  restore  the  church  to  a  knowledge  and  per- 
formance of  her  duty,  had  proved  auavailing,  up  to  the  time  of  hi«  appear- 
ance. Yet  now  the  time  was  ripe  when  Luther,  or  rather  the  power  of  God 
through  him,  was  to  pronounce  the  irrevocable  fiat,  which  thousands  of 
minds  perceived  to  be  only  the  expression  of  that  which  had  been  living  in 
their  own  bosoms,  and  had  become  the  object  of  their  warmest  desire. 

Luther  did  not  stand  alone,  as  more  or  less  of  his  predecessor*,  all  the  emi- 
nent men  of  his  age,  stood  at  his  back,  and  hence  his  viewvs  spread  abroad 
Avith  the  ra])i(lity  of  lightning, — his  efforts  found  in  the  minds  of  all  a  joyful 
acknowledgment,  and  a  heartfelt  reception.  Only  in  the  church,  as  she  had 
been  founded  amidst  the  depravity  and  infirmity  of  men,  the  work  of  the  Re- 
formation met  with  no  encouragement.  The  hierarchy  would  have  had  to 
yield  up  their  existence  at  the  same  time  with  their  errors.  Hence  they  en- 
fieavored  to  defeat  the  efforts  of  Luther ;  and  because  they  Avere  unable  to 
suppress  these,  it  was  natural  that  a  rencAved  church  should  be  erected, 
Avhich  should  acknoAvlcdge  the  Word  of  God  as  the  fountain  of  faith,  in  all 
•the  elementary  ])rinci|)les  of  her  belief,  and,  as  an  evidence  of  her  internal 
'harmony,  of  her  identity  Avith  the  pure  and  primitive  church,  should  make 
the  general  confessions  of  that  church  her  OAvn. 

The  church  of  the  Reformation  had  already,  in  many  Avays,  made  known 
these  ijej*  fujKlamejilnl   principles.      She  had  employed   them  Avifh  great 


advantage  iu  the  assemblies  of  the  states  of  the  einj)u-e,  appointed  forthe  bhj*- 
pression  of  errors  in  hehef,  and  she  had  offered  to  estabhrih  them  also  in  '•  ^. 
free,  Christian,  {leueral  council ;"  for  altliough  it  arose  in  Germany,  yet  the 
Reformation  should  be  a  matter  for  the  whole  of  Christendom.  The  German 
emperor,  Cliaxles  V.,  perceiving  indeed  the  importance  of  these  matters,  but 
not  compi-ehendiu^  them  in  all  .thei;- juagnitude,  cherished  the  hope  that  he 
might,  by  gentle  means,  again  re&tore  the  Evangelical  estates  of  the  empire  to 
a  reconciliation  Tvith  the  Roman  See.  He  perceived  that  these  dissensions 
would  greatly  impair  the  union  and  power  of  the  German  dominions,  as  well 
as  his  own  imperial  authority,  and  tliereibre,  on  t!i.e  21st  of  January,  1530, 
he  proclaimed  n  diet  oi'  the  etitates  general,  to  take  place  at  Augsburg,  ou 
the  8ih  of  April.  In  reference  to  tliig  most  important  object  of  the  Diet, 
the  imperial  mandate  goes  on  to  say  :  '■  In  order  to  consult  further  about  the 
dissensions  in  reference  to  oisr  holy  religion  and  CJiristian  faith, — how  th«i; 
opinions  and  sentiments  of  contending  parties  on  the  siibj^ct  of  religion^ 
might  be  mutually  expressed,  explained,  and  considered,  with  moderation, 
mildness,  and  affection;  that  each  party  might  abandon  or  correct  the  er- 
rors, which  had  been  discussed  or  avowed  in  their  writings,  and  reduce 
their  unanimous  opinions  to  one  plain  standard  of  truth  and  Christian  har- 
mony ;  that  one  pure  and  true  religion  being  cherished  and  preserved  among 
us,  we  may  be  able  to  live  in  harmony  and  concord  in  one  Christian  church 
also,  in  the  same  manner  as  we  subsist  and  serve  under  one  Christ." 

T-bos  an  opprorkmity  was  given  to  the  Evangelical  estates  of  the  empire 
•to  appear  with  a  general  confession  of  faith.  Tliey  perceived  at  the  sam^ 
lime  the  whole  importance  of  thie  occasion.  The  faithful  and  pious  chan- 
cellor, Dr.  Gregery  «Fontanus,  advised,  that  "  those  opinions  to  which  we 
had  hitherto  adhered,  fuid  in  which  we  still  persisted,  should  be  brought 
logether  in  a  systematic  form,  supported  by  evidences  from  the  Word  of 
•God,  iu  order  that  we  mig^kt  have  something  in  writing  to  present."  And 
thus  elector  John  of  Saxony  gave  orders  to  Luther,  Jonas,  Bugenhageu, 
and  Melanchthon,  ou  the  14th  of  March,  J530, -under  the  instruction  of  the 
imperial  proclamation,  •'  To  draw  up  the  articles  concerning  which  there 
liad  been  contentions,  both  iu  faith  andiu  other  external  usages  and  cere- 
jiiouies  of  the  church,  and  peirsoKally  to  deliver  them  to  him  at  Torgau  on 
the  Sanday  of  Oculi."  The  .accomplishment  of  this  labor  was  prolonged, 
■however,  for  some  time,  as  may  be  teen  by  anothei-  communication  of  the 
jelector  to  the  above-named  tiieol-ogians,  on  tyhe  21st  of  March;  his  desire, 
iiowever,  was-  fiaally  complied  wifili,  aud  the  draft  when  finished  was  after- 
wards made  an  element  in  a  system  of  Confession  by  ^lelanchthon,  as  ap- 
pears from  a  letter  of  the  elector  to  Luther,  dated  at  Augsburg,  on  tlie 
11th  of  May, — in  which  he  says  :  "  After  you  aud  some  others  of  oiw 
jearned  theologians  at  Wittemhurg,  iu  obedience  to  our  gracious  order  ami 
request,  had  brought  those  articles,  which  have  become  the  subject  of  con- 
troversy, into  a  form  of  notes,  we  desire  not  to  conceal  it  from  you,  that  Mr. 
f  hilip  Melanchthon  revised  these  notes,  and  drew  them  up  into  a  system,  an/t 
av«  now  retnrn  tliem  to  you.  And  it  is  our  gracious  desire  that  you  will  novr 
jstill  further  revise  these  articles,  and  that  you  may  feel  yourself  under  no  re- 
straint, in  pointing  out  by  some  little  notes  or  remarks,  any  portions  which 
jnay  please  you,  or  any  thing  you  think  proper  to  censure  or  to  add."  The 
^n>-plv  of  LiitluT,  May  1.").  is  gcuf.-nilv  known  :   "  I  have  read  over  the  Cojb- 


IN'fftODUCTIOK.  3# 

fPMibh  by  Irtr.  Pliilip  ^Itlanchthon,  and  I  am  well  jjlrascd  «ith  it.  I  can 
firtd  nothing  in  it  to  improve  or  to  change  ;  nor  would  such  an  attempt  he- 
roine me  :  for,  in  this  art,  I  cannot  move  along  so  .softlv  and  gracefully  as  he. 
We  hope  and  pray  that  Christ  our  Lord  may  cause  tiiis  work  to  produce  a 
train  of  great  results.     Amen." 

We  remark,  that  in  the  writings  of  the  elector  the  reference  is  to  tho 
controverted  articles, — "Articles  concerning  which  there  is  some  controver- 
8y."  Consequently  to  these  was  to  be  referred  the  draft  l)y  the  theologians 
of  Wittemhurg,  and  the  second  part  of  the  Confession,  "  Artix^les  concern- 
ing which  there  is  dissension,  and  in  which  are  related  the  ahuses  which 
have  been  corrected,"  is  the  place  where  we  iiave  to  seek  this  draft.  But 
the  seventeen  articles,  which  Luther  had  completed  in  1529,  in  Ids  coutro-^ 
versy  with  Zwinglius  at  Marburg,  lay  the  foundation  frn-  the  first  part  of  the 
Confession,  or  the  Articles  of  Faith  and  Doctrine.  These  articles  were  al- 
tered, here  and  there,  at  31arbuTg,  and  then  laid  before  the  second  Suabiai* 
Convent,  Oct.  It!,  1529,  ami  adopted  ;  and  they  were  very  probably  trans- 
mitted by  the  theologians  at  Wittemburg  to  th-e  elector  at  Torgau,  at  the 
same  time  with  their  own  draft,  and  another  treatise  on  Faith  and  Works'. 

These  three  works, — the  serenteen  Suabian  Articles,  (or  rather  the  Arti*- 
oles  of  Marburg,)  the  treatise  on  Faith  and  Works,  and  the  draft  of  the 
Controverted  Articles, — were  laid  before  Mehnclithon  at  Augsburg,  in  order- 
to  be  arranged  into  one  sysfem,  for  t!ie  purfjose  of  being  presented  as  a  pub- 
lic Confession  before  the  Emperor  and  his  subjects.  It  is  sufficiently 
Ivuown  how-  earnestly  he  took  this  work  to  heart,  how  deeply  he  pondered 
every  word  of  it,  being  fully  aware  of  its  high  importance.  And  indeed  aH 
the  Evangelical  party  had  to  gc*  to  work,  with  greater  diligence,  to  ensure 
the  success  of  their  Confession-,  f^M-  the  circumstances  under  which  it  would 
Have  to  be  exhibited  at  Angsbiirg,  gave  to  them  only-  a- stronger  motive  to 
be  solicitous  for  the  fntiire.  Aeoordiug  to  the  language  of  the  Emperor's 
proclamation  for  a  general  <<ieJ  of  the  empire,  he  had  expressed  himself 
very  friendly  dii^posed  towards  them, — "  Kindly  and  graciously  desiring 
that  the  electors,  princes,  and  lb;;  estates  general^  put  down  in  writing,  iitf 
the  German  and  Latin  lan-gniages,  their  views  and  opinions  of  the  errors, 
dissensions,  aufl  ai)fises  already  referred  to,  and  deliver  a  copvi  in  order 
that  these  errors  and  dissensions  may  he  the  better  collated  and  compared, 
mid  the  sooner  redv.ced  to  a  unanimous  Christian  system."  But  these  fair 
prospects  soon  became  darkened  ;  and  he  who'  came  to  tlie  diet  filled  Avitli 
the  best  hopes,  couW  jrot  fail  to  see  the  surrounding  perils  Avhich  threatentxt 
the  Reformation, 

The  Empeixrr  already  at  Piaconz.a.  had  very  luigracioU'sly  received  tlio 
Tnessengers  of  The  Evrmirelical  j)arty,  who  fiad  to  deliver  to  him  tiieiir  pro- 
testation, towards  t!i<'  close  of  the  diet  at  Spire,  loiS),  indeed  lie  hiid  them 
arrested.  lie  delayed  the  investiture  of  the  elector  of  Saxony  under  vari- 
ous pretexts,  and  in  the  mean  while  appeared  to  lend  a  willing  ear  to  the 
op|)onents  of  the  Protestants,  who  ha<l  gathered  around  him  at  Innsbruck.. 
We  shall  not  stop  to  consider  this.  For  the  declarations  of  the  Emperor 
above  alluded  to,  and  particularly  the  occurrences  in  Italy,  seemed  better- 
ealcidafed  to  facilitate  his  negotiations  w  itii  the  Pop<:».  We  turn  our  at- 
tention to  the  events  at  the  diet  itself.  There  the  Emperor  was  long  cx- 
f^ected.  iiwd  iKit  uulil  the  <'\  ruing  ot'  tiir  15tli  nf.lune  did  he  arrive  at    \up^- 


4W  HISTORICAL 

burg,  where  the  elector  John  of  Saxony  had  aheady  come  ofl  the  sccoilifJi 
of  May,  the  hmdgrave  Phihp  of  Hesse  on  the  twelfth,  two  days  after  whicb 
the  duke  Ernst  of  Luneburg  came,  and  on  the  twenty-fourth  the  margrave 
George  of  Brandenburg.  At  this  time  the  rest  of  the  Evai>gelical  estates 
of  the  empire,  with  those  who  had  been  sent  from  the  imperial  cities,  had 
collected.  Luther,  who  was  under  the  ban  of  the  imperial  edict  issued  at 
Worms,  had  to  remain  behind  at  Coburg.  But  the  famous  theologians, 
whom  the  Evangelical  princes  were  to  bring  with  them,  did  not  fail  to  at- 
tend. Along  with  Melauchthon  was  Justus  Jonas,  Dr.  Urban  Regius,  Dr. 
Stephen  Agricola,  M.  George  Spalatin,  M.  John  Agricola,  or  Eisleben, 
Andrew  Osiander,  John  Brentius,  John  Rurer,  Adam  Weis,  Martin  Mog- 
lin.  Dr.  Schnepf,  Dr.  Ordinger,  Dr.  Henry  Bock,  and  others.  Among;  the 
princely  counsellors  were  particularly  observed  the  Saxon  chancellor* 
Briick  and  Bayer,  and  the  margraves  Vogler  and  Heller.  Equally  numer- 
ous with  the  Evangelical,  were  the  Catholic  princes  and  estates;  and  there 
was  great  reason  for  the  remarks  which  Luther  made  in  his  letter  to  Cor- 
datus,  on  the  sixth  of  July  :  "I  am  exceedingly  gratified  that  I  have  lived 
to  the  present  hour,  in  which  Christ  is  proclaimed  by  his  own  confessors  so 
illustrious,  in  so  large  an  assembly,  and  in  a  pubhc  Confession  so  very 
beautiful.  And  that  Scripture  is  fulfilled,  '  I  Avill  declare  thy  testimonies  in 
the  presence  of  kings,'  and  this  will  be  fulfilled  also  which  is  spoken  by  one, 
who  does  not  speak  falsely :  '  He  who  shall  confess  me  before  men,  him 
will  I  confess  before  my  Father,  who  is  in  heaven.'  " 

When  the  diet  had  commenced,  there  were  numerous  difiiculties  to  bo 
encountered.  On  the  evening  of  the  arrival  of  the  Emperor,  he  summoned 
the  four  princes  of  Saxony,  Brandenburg,  Luuebwrg,  and  Hesse,  to  a  pri- 
vate audience,  and  he  enjoined  it  upon  them  to  forbid  the  theologians,  who 
had  attended  them  to  Augsburg,  to  preach  there.  Here  the  Register  of  tlvo 
>nessengers  of  Nuremburg  reports  in  reference  to  this  matter,  that  the  land- 
grave of  Hesse  spoke  for  the  Evangelical  party  as  well  as  he  could,  on  the 
subject  of  preaching ;  and  when  king  Ferdinand,  in  the  French  language, 
pressed  the  subject  in  the  presence  ©f  his  royal  majesty,  the  Emperor  would 
pay  no  regard  to  his  entreaties,  and  indeed  manifested  signs  of  indignation, 
intimating  to  them,  through  his  brother  the  king,  that  he  would  persist  in 
the  injunction,  and  desiring  them  to  understand  what  it  was  their  iluty  to 
do.  Then  George  the  margrave  boldly  declared,  that  before  he  would 
yield  this  doctrine,  and  the  Word  of  God,  the  Emperor  m?«st  take  ofl"  his 
head  ;  and  the  princes  for  the  present  could  obtain  nothing  more  than  a 
hearing,  namely,  to  give  the  Emperor  a  further  answer  in  reference  to  this 
matter  on  the  next  day,  at  the  early  hour  of  six.  That  the  heroism  of  the 
margrave  George,  which  acquired  for  him  the  honorable  sirname  of  Con- 
fessor, made  a  favorable  impression  upon  the  Emperor,  is  obvious  from  the 
conciliating  reply  of  the  Em})eror,  reported  by  others  :  "  Lion  prince  !  head 
not  ofl',  head  not  oft'."  But  it  came,  however,  only  to  this,  that  the  Emperor 
finally  forbade  both  parties  to  preach,  and  only  granted  occasional  permis- 
sion to  such  ecclesiastics  as  those  to  whom  he  himself  should  have  expressly 
granted  the  privilege.  In  the  second  place,  it  was  an  earnest  desire  of  the 
Emperor,  that  the  Evangelical  princes  should  take  part  in  the  festival  of 
Corpus  Christ!,  about  to  take  place  the  following  day;  but  this  likewistr 
n>'ag  so  pertinaciously  refused  by  the  margrave  George,  tisat  king  I'Yrdinaud 


I.NTKUUUCTIO-V.  41 

wept  \vifli  iiulij^iuiliuii.  On  llic  otlier  liaix!.,  lli'J  lliniicror  rcl'iiscd,  e(iiially 
(leternHiied  not  to  let  the  CoiitefHiiMi  of  tlic  Evangelical  party  be  read  or  de- 
livered to  him  at  the  general  diet. 

For  while  the  mendiers  of  tiu';  diet  were  convened  in  the  forenoon  of 
Satnrday,  the  twenty-fifth  of  June,  and  after  an  addrci^s  of  the  Pope's  le- 
gate iiv  reference  to  the  religious  tliliiculties,  and  the  movements  of  the 
Turk:",  after  hearing  likewise  a  message  from  the  Low  Countries  in  tho 
east,  praying  for  assistance  against  tho  Turks,  the  princes  of  Saxony, 
Urandenljurg,  Limehurg,  and  Hesse,  who  together  Avith  the  imperial  cities 
of  iVurendtiu-g  and  Ueitlingen,  iiad  subscribed  to  this  Confession  on  tho 
i-wenty-third,  appeared  with  the  instrument  in  their  hands,  and  Dr.  Uruck, 
in  their  name,  entreated  tlio  Kinperor  to  permit  it  to  be  read  aloud,  it  ap- 
peared as  if  this  request,  so  jusl  and  reasonalde  in  itself,  and  of  so  much 
importance  to  the  Evangelical  parly,  would  never  be  granted.  The 
Register  above  referred  to,  relates  the  interesting  proceedings,  in 
which  the  Confession  of  the  J-vangelical  party  finally  vanquished, 
through  the  assisfauce  of  God,  in  so  perspicuous  a  manner,  that  avo 
cannot  avoid  quoting  several  remarkable  passages  here:  "His  majesty, 
after  tho  conference  with  the  elector  and  princes,  at  first  absolutely 
refused  this  request,  and  peremptorily  required  the  Confession  to  be  pre- 
sented to  him ;  ami  w  hen  the  princes  who  made  the  ap])lication,  continue«l 
io  agitate  the  matter,  ol)serving  that  necessity  imperiously  required  it,  because 
ft  greatly  concerned  themselves,  tivc  salvation  of  their  souls,  tlieir  honor, 
and  their  reputation ;  that  they  must  also  stand  before  his  royal  highness  in 
a  very  disreputable  light,  and,  in  other  respects,  as  they  might  credibly  con- 
cdnde,  as  having  suffered  unbecoming  doctrine  and  opinions  to  be  dissemi- 
nated in  his  provinces;  on  account  of  this  it  would  be  necessary  for  their 
defence  t((  he  publicly  heard, — his  imperial  majesty  refused  again,  but  the 
elector  and  the  princes  continued  to  press  the  matter,  tlie  third  time,  and 
with  the  greatest  sul)mission,  entreated  him  for  God's  sake  to  suffer  the 
Confession  to  be  read  here  pul)liely.  For  nothing  had  been  written  in  it 
except  what  necessity  demaniled,  and  no  one  was  assailed  with  abuse. 
Then  his  imperial  majesty  caused  them  to  be  informed,  a  third  time,  that 
lie  felt  inclined  to  grant  their  retpicst,  but  as  it  had  become  late,  it  was  his 
desire,  that  their  electoral  and  princely  graces  would  deliver  the  Confession 
to  his  imperial  majesty,  and  that  he  would  hear  it  at  two  o'clock  in  the 
afternoon,  in  the  palace,  in  the  presence  of  the  elector,  the  j>rinces,  and 
estates. 

*'  On  the  other  hand,  the  elector  and  princes  caused  it  again  to  be  inti- 
mated, that  it  was  t!K;ir  princij)al  desire  for  his  majesty  and  the  estates  to 
liear  their  Confession,  with  the  further  recpiest,  were  it  not  agreeable  to  him 
at  this  time,  that  he,  at  the  a))pointed  hour  at  which  he  had  j)roposed  to 
iiear  them  at  the  })alace,  appear  again  at  the  council  chand)er,  and  permit 
their  manuscript  to  be  read  there,  suffering  them  to  retain  it  in  order  to  re- 
view and  correct  it,  as  it  had  i)een  drawn  uj)  in  haste.  His  highness  per- 
sisted in  the  determination  of  lieariii;;  it  a!  the  palace,  but  was  willing  to 
permit  the  elector  ami  ))rince.>>  to  reliun  the  manuscri})t  till  that  hour;  and 
to  this  the  i)rinces  had  to  submit. 

"At  three  in  the  afternoon,  the  Confession  was  subscribed  by  the  elector 
of  Saxony  and  the  otiicr  princes,   and  likewise  by  the  represeiitalivcs  of 

6 


42  '  HISTCaiCAL. 

Nurembnrg  and  Reitlingcn.  It  was  first  read  from  a  Gcrrsan  copy  by  tH^^ 
Saxon  chancellor,  in  a  clear  and  audible  voice,  so  that  all  who  attended 
might  understand  it,  and  then  delivered  in  Latin  and  German  to  his  impe ♦ 
rial  majesty,  in  presence  of  the  king,  the  elector,  the  princes,  and  estates 
assembled  at  the  palace.  Thereupon,  his  majesty,  after  some  consultation' 
with  the  other  electors  and  princes,  caused  it  to  be  said  by  duke  Frederick 
to  the  elector  of  Saxony  and  his  attendants,  that  his  imperial  majesty  had. 
heard  the  Confession,  and  because  the  due  consideration  of  it  would  be  te- 
dious, involving  matters  of  the  greatest  importance,  necessity  required  his 
majesty  to  reilect  maturely  upon  it,  and  to  take  counsel;  that  his  imperial 
majesty  would  do  so  :  that  he  would  examine  it  thoroughly  as  became  his 
Christian  character;  in  this  determination  he  would  persist,  and  that  he 
would  grant  the  aforenamed  elector,  and  princes  another  hearing.  This 
answer,  and  especially  the  gracious- audience  which  had  been  promised, 
drew  from  the  elector  and  his  attendants,  the  warmest  expressions  of  grati- 
tude towards  his  majesty,  the  kin.g,  the  electors,  princes,  and  estates, 
pledging  their  humble  services  and  obligations  in  the  most  respectful  terms. 
And  they  also  promised,  if  his  iniperial  majesty  should  further  direct,  that 
they  would  submissively  appear,  and,  by  virtue  of  his  majestic  edict,  faith- 
fully observe  and  peri'orm  every  d^ity,  not  only  in  reference  to  this  matter, 
but.  also  in  reference  to  all  the  business  of  the  diet. 

"Afterwards  his  imperial  majesty  addressed  the  elector  and  princes  in 
private,  and  entreated  them  to.  keep  the  manuscript  which  had  been  read 
with  ithemselves,  and  not  have  it.  published ;  and  the.y  promised  to  have 
this  attended  to." 

That  which  was  aimed  at  from  the  first  as  an  apology,  became  a  confes- 
sion. In  consequence  of  its  apologetic  design,  Melauchthon  had  at  first 
named  it  Apology;  but  it  must  be  remarked  that  it  ought  to  be  muohirather 
called  a  Coafessitm.  In  the  reports  of  the  delegates  of  Nuremburgi-other 
appellations  still  appear  :  they  9^)eak  of  it  as  a  Proposal  or  Propositioi>,  and 
as  the  Saxon  Abstract  or  Report.  For  it  wasoriginally  the  intention,  that 
each  Evangelical  estate  of  the  empire  should  hand  over  their  own  written 
statement,  but  the  margrave  George  advised  that  they  should  all  unite  in 
one  general  Confession*  and  they,  received  Melanchthon's  Apology  as  such 
a  Confession,  which  from  that  time  on  account  of  its  great  importance,  and 
the  place  Avhere  it  was  delivered,  was  called  the  Augsburg  Confession.  In 
later  times,  during  the  controversy  with  tiie  Jesuits,  it  was  distinguished  by 
the  name  of  the  Evangelical  Apple  of  the  eye,  (Prov.  7,  2,)  in  consequence 
of  the  high  importance  which  the  Evangelical  church  attributed  tc  it. 

And  lastly  it  still  remains  to  mention,  that  the  Emperor  himself  took 
both  copies  of  the  Confession,  which  the  chancellor  Briick,  after  they  had 
been  read,  wished  to  deliver  to  the  imperial  secretary,  Alexander  Schweiss; 
and  he  kept  the  Latin  copy  himself,  and  transferred  the  one  in  German  to  the 
elector  of  Mentz  as  chancellor  of  the  empire,  to  be  deposited  in  the  archives 
of  the  government.  In  this  manner  the  Latin  copy  of  the  Confession  came 
into  the  archives  at  Brussels,  whence  the  duke  of  Albo  afterwards  carried 
it  with  him  to  Spain. 

Our  gratitude  is  due  to  the  determinate  resolutiomof  the  elector  of  Sax- 
ony, that  the  Confession  was  read  in  the  German  larrguage,  %vhen  th©- em- 
peror, not  without  design,  wished  .the  Latin  text  to 'be  read.     For  th'5'  *ilec- 


IKTRODUCTIOii.  "^ 

t v^or  is  said  to  have  cried  out,  that  they  were  on  German  ground,  in  a  Ger- 
man land,  and  he  hoped  the  Emperor  would  not  reluse  to  hear  the  Germaa 
copy.     At  the  same  time  the  Evangelical  party  asserted,  that  the  Latiu 

-  copy  had  be»}u  w  ritten  in  so  mueh  haste,  that  it  would  be  very  difficult  to 
read. 

2.  Its  Natur£,  its  Cnmpositio/i,  and  Dcsiscn. — Tiie  Confession  of  Augs- 

1  hiirg,  as  we  have  already  oi)servedr  comprises  the  three  manuscripts  which 
had  been  consigned  to  3IeIauchthon,  for  the  purpose  of  being  revised  and 
formed  into  one  system.  From  these  three  mauuseripts  arose  the  two  parts 
of  the  Confession, — the  first  of  which,  consisting^iof  twenty-one  articles,  on 

•  the  Faith  and  thei  Doctrines  oflhe  Evangelical  party,  and  th&  second,  con- 
sisting of  seven  articles,  on  Abuses  vwhich  are  there,  corrected,  are  draw  n  up 
in  a  clear,  artless,  firm,  and  elegant  style,  wholiyin  accordance  with  the 
Scriptures.     On  each  of  these  articles  Melanchthon  solicited  the  opinions 

.  of  the  rest  of  the  theologians ;   the  Preface  and  Conclusion  were  added  by 
,  chancellor  Bruck.     It  is  said  ti)at  the  Latin  text,  w  ithout  the  preface,  how  - 
i  ever,  and  the  conclusion,  and  without  the  twentieth  article,  was  finished 
some  time  before  the  German- copy,  and  ihat  this  text  alone  was  sent  to 
Luther.     We  find,  indeed,  in  the  Register  «f  the  14th  of  June,  this  remark: 
"The  Saxon  Abstract  of  the  articles  of  Faith  composed  in  German,  is  to 
be  ascribed  to  the  Nuremburg  delegates,  yet  without  a  Preface  or  a'Gon- 
.  elusion,  and  as  Philip  Melanchthon  undertool;  to  revise  h,  he  did  nat>.wish 
to  attach  any  Preface  or  Conclusion  of  his  wvn  to  it  in  German,  as  he  be- 
lieved that  the  Preface  and^  Conclusion  ought  to  be  composed  not  oiily  in 
the  name  of  the  elector,  bni  in  that  of  all  the  Lutheran  princes  and  estates; 
and  w  hile  he  made  alterations  in  the  articles  in  German,  namely,  where  it 
'  is  said  in  the  Latin  text  that  this  or  that  was  preached  or  maintained  by  the 
.  Saxon  electors,  in  the  German  he  has  left  out  Saxon  electors,  and  substi^tuted 
•a  general  term,  which  is  equally  applicable  Ao  all  the  estates."     But. this 
'German  copy,  which  the  deJegates  of  NuremUurg  sent  home  on  the  fifteenth, 
•whilst  they  could  have  alixady  on  the  third  of  June  transmitted  the  Latiu 
,  copy,  is  complete  ;  and  we  have  a  German  manuscript,  in  w^'iich  the  preface, 
the  conclusion,  and  the  twentieth  article  also,  are  wanting.     Thus  it  appears 
.that  the  German  text  was.  completed,  soon  after  the  completion  of  the 
Latin  probably,  but  certainly  after  it.     We  believe  indeed  that  we  are  able 
;  to  adduce  a  more  positive  evidence,  that  both  copies  were  transmitted  to 
Luther  at  Coburg.     On  the  sixteenth  of  May,  according  to  the  Register, 
"  the  delegates  of  Nuremburg  asked  of  the  Saxon  chancellor,  what  his  grace 
.desired  to  discuss  at  this  diet  in  reference  to  subjects  relating  to  religion? 
lie  answ  ered  that  it  was  in  reference  to  a  proposition  ooncerning  this  Arti- 
.  de,  first  sketched  here  at  Augsburg,  in  order  that  it  be  written  out  in  German 
and  Latin,  but  that  it  was  still  unfMH.jhed,  having  been  sent  in  orderlhat 
Luther  miglit  revise  it;  that  in  a  few  <lays  it  would  be  returned,  not  to  be 
withheld  from  them,  but  to  be  sent  back."     If  it  should  be  objected  that  the 
delegates  on  sending  a  draft  in  Latin,  write,   '•  if  the  Proposition  be  brought 
into  German,  the  draft  would  also  become  manifest;"  we  need  only  assume 
that  they  mean  the  German  Confession  in  its  complete  state;  for  the  draft, 
according  to  the  testimony  of  the  Saxon  chancellor,  was  completed  already 
on  the  16th  of  May.     It  appears  too,  by  the  testimony  already  adduced 

•  from  the  above  particjjlare  of  the  1.4th  of  June,  that  the  German  Confession 


44  nisTORirAi, 

■was  nevertheless,  I'liniigli  independent,  a  tiTsnsliilinn  from  riic  origin;;!  Lntiii 
text,  improved  by  Melanclitlion,  wliieli,  lioxscver,  nniy  serve  no  less  lor  :i 
True  original;  because  Melanclitlion,  after  lie  bad  completed  the  Latin  text, 
liy  the  addition  of  a  Preface,  Conclusion,  and  the  tvvenTieth  article,  with  all 
♦liligence  applied  himself  to  the  imj^rovement  of  the  (Jerman  text.  Me- 
lanchthon  himself  was  afraid  that  Luther  would  not  aj)prove  bis  ;numerqu,s 
alterations,  which  gradually '^'ave  to  the  original  (h-aft  cj^u'ite  a  dificrent  form. 
"T  have  rendered  the  l*reface  of  our  Confession  somewhat  more  rhetorical 
than  that  which  I  had  written  at  Colmrg,"  he  writes  to  liUther  on  the  foiu-rb 
of  May;  and  on  the  twenty-second  of  the  same  month:  "I  am  making 
many  alterations  every  day  in  the  Apology.  I  wi.^  you  would  glance  over 
the  articles  of  faith.  If  you  thin'.i  there  is  nothing  wrong  ia  them,  I  wiH 
know  better  how  to  complete  the  rest.  For  they  must  be  gradually  changed 
find  accommodated  to  changing  circumstances."  And  on  the  day  after  the 
delivery  of  the  Confession,  he  writes  to  Conierarius,  that  be  had  altered  and 
improved  the  chief  parts  every  day,  and  'riiat  be  would  have  made  still 
greater  alterations,  if  bis  counsellors  had  permitted  him  ;  so  that  he  had  good 
reason,  on  transmitting  a  copy,  after  the  exein])lar  delivered  for  Luther,  to 
write  to  bishop  Dietrich  :  "I  desire  to  know  what  the  doctor  tirinks  of  my 
Apology." 

So  long   as    INIelanchthon  wae  preparing  this    Confession  for  his  lord, 

the  elector,  he  wf^s  under  less  restrictions  in  reference  tp  these  alterations. 

l>ut  when  other  princes  and  estates  had  come  with  their  theologians,  with 

writings  on  the  same  subjects  to  the  diet,  and  bad  agreed  to  j)resent  a  gen- 

>ral  Confession,  and  even  this  of  Mclanchthon's,  wbic!i  we  believe  was  com- 

_  pleted  in  the  first  week  in  June,  then  the  several  articles  bad  to  be  settled 

i~.\        a  general  council,  and  established  iu  repeated  conferences.     And   hence 

C^  i-ays  Melanchthon  with  great  reason  :   '^  I  have  assumed  nothing  on  my  own 

authority,  ea^h  sentence  and  each  article  being  discussed  in  or<!er  i)y  the 

;rinces  and  other  rulere  afiid  advisers,  vyho  were  present." 

Thus  we  distinctly  perceive  that  the  existing  manuscripts  or  copies  de- 
posited in  archives,  differ  widely  from  each  other.     There  appear  to  l,e 
.line  Latin  manuscripts,  twelve  German,  and  cue  in  i^'renc'h.     The  Lati^i 
topics  are — 1.  The  Hessian,  in  the  public  archives,   at  i;he  castle  of  the 
,5  I    lector  of  Ilesse,  together  with  another  Latin,  a  German,  and  a  French 

nanuscript,  broupiit  home  from  the  diet  by  the  landgrave  Philip ; 
Forsteman  distinguished  it  with  this  epithet  properly  enough,  and  though 
it  occupied  the  second  place  amonj;;  the  public  copies,  wcliave  introduced 
it  first,  because  it  manifestly  contains  the  Confession  in  its  original  form, 
that  is,  nothing  but  a  system  of  faith  under  the  title  'vCbief  Articles  o,f 
Faith."  2.  The  Dessauan  manuscript,  in  the  general  archives  of  Aulialt. 
brought  home  from  the  diet  by  prince  Wolf.  It  has  neither  Title,  Preface, 
i3or  Conclusion.  3.  The  manuscript  of  Rejensburg,  among  the  public 
documents  of  tiie  cathedral;  this  manuscript,  Gemeiner,  the  keeper  of  the 
archives,  in  a  public  document  of  IS  17,  would  give,  though  with  great  inac- 
ouracy,  tlie  authority  of  an  authentic  copy  from  the  original  text.  It  is  writ- 
ten in  two  different  hands,  and  has  numerous  cm'rections  from  copyists  and 
other  causes.  4.  The  manuscript  of  Wurtsburg,  iu  the  archives  of  Wurts- 
burg.  This  agrees,  like  the  foregoing  one  of  Regensburg,  mostly  with  the 
text  of  Fabricus,  and  both  belong  to  an  earlier  date,  when  the  Confessio^j 


INTRODUCTION.  45 

was  first  completed  in  the  dralt.  5.  'I'lie  maiuiscript  of  Aiispach,  iu  the 
archives  of  Niiremhurg,  heh)iigiiig  to  tlie  pul)!ic  records  of  liraiideid)Ui-g, 
Itrouglit  from  tlie  diet  by  the  margrave  (ieorge,  togetlier  nith  three  (Jermaii 
junimscripts  of  the  same.  Jt  u;  entire,  its  principal  dillereuces  being  in  the 
article  cojicerniiig  the  vows  of  tlie  monks,  where  the  words  are  omitted 
from  "  ti>e  Canons  teach  iii  every  vow,"  to  "are  exposed  to  the  eyes  of 
men ;"  and  in  the  article  concerning  the  power  of  the  church,  a  cousider- 
j'.ble  addition  appears,  which,  however,  we  still  may  notice  in  the  oldest 
impression.  From  an  examination  of  this  manuscript,  we  can  defend 
Forsteman  against  Weber,  that  the  preface  very  probably  was  written  at 
•the  same  time  with  this  text.  The  ink  is  not  faded  more,  and  both  the 
leaves  upon  which  the  preface  is  written  belong  to  the  w^hole  fold  of  the 
|)aper,  and  to  both  sheets  on  which  the  other  part  of  the  controverted  ar- 
ticle is  written.  G.  The  manuscript  of  Ilessia.  It  is  the  first  mauhscript 
in  the  volume  of  records,  containing  numerous  corrections,  and  agrees  in 
general  with  the  first  Latin  impression.  7.  The  Hanoverian  manuscript, 
in  the  archives  of  Hanover,  brought  by  duke  Ernst  of  Luueburg  from  the 
diet,  with  a  German  manuscript.  It  is  complete,  yet  almost  illegible  in 
consequence  of  the  numerous  corrections.  8.  The  manuscript  of  Nurem- 
burg,  in  the  archives  of  Nuremburg,  excepting  the  want  of  the  antitheses 
in  articles  thirteenth  and  eighteenth,  agrees  with  the  quarto  edition  by 
Melanchthon,  in  15:51.  It  lias  apparently  many  corrections,  and,  a  cir- 
cumstance of  some  importance,  fiie  names  of  seven  princes  subscribed, 
y.  The  manuscript  of  Weimar,  in  the  public  records  of  the  (Jeneral  History 
at  Weimar.  It  is  found  in  the  records  of  the  convent  of  Nanmburg,  1561, 
and  was  written  at  that  time,  as  W^eber  and  Forsteman  have  proved.  It 
Agrees  with  the  quarto  edition  of  Melanchthon  of  1531,  word  for  word, 
•though  the  antitheses  in  articles  thirteen  and  eighteen  are  wanting. 

The  French  translation  of  the  Augsburg  Confession  appears  in  the  ar- 
,<hivcs  of  the  elector  at  Cassel,  and  was  inserted  in  the  volume  of  public  re- 
.i-ords  with  a  Latin  and  German  manuscript.  Like  the  first  Anspach  Ger- 
man manuscript,  it  wants  the  preface  and  the  controverted  articles ;  on  the 
other  hand,  it  contains  the  article  concerning  the  invocation  of  saints,  and 
tims  resenddcs  the  Spalatin  manuscript.  It  is  quite  probable  that  this  is  a 
translation  of  that  manuscript,  concerning  wli'ich,  on  the  28th  of  IMay,  1530, 
■the  delegates  of  Nuremburg  wrote  to  their  lords  :  "  The  Re))ort,  that  is,  the 
Augsburg  Confession,  w"as  composed  in  Latin,  German,  and  French." 
The  author,  no  doubt,  was  Tucher  of  Nuremburg,  who  by  order  of  the 
elector  of  Saxony,  at  that  time  translated  into  French  a  copy  of  instructions 
•to  be  delivered  to  the  Emperor.  On  the  authority  of  Forstema\i,  it  had 
nothing  to  do  with  the  translation  of  the  imperial  secretary,  Scliweiss. 

The  German  manuscripts  are  the  following: — 1.  Tiiat  of  Spalatin,  in 
the  archives  of  Weimar.  It  is  in  Spalatin's  own  hand-writing,  without  the 
I'rcfjice,  and  concludes  with  the  third  part  of  the  article  concerning  monas- 
vic  vows,  beginning  with  the  commencement  of  the  article.  Among  all 
manuscripts  this  exhibits  the  Confession  in  the  most  ancient  form.  2. 
That  of  Anspach.  It  wants  the  Preface,  the  twentietli  and  twenty-first  ar- 
ticles, and  likewise  the  controverted  articles.  It  still,'  however,  agrees  in 
;its  details  more  with  the  manuscript  of  Ppalatin,  than  with  later  ones. 
Though  it  e^hHiits  variations  from  the  former,  which  arc  wanting  in  the 


46  HISTORICAL 

latter,  and  thus  it  seems  to  occupy  a  kind  of  medium  )>osition  between  tlve 
two.  3.  That  of  Hanover.  This  contained  the  Confession,  ori}i,inalIy, 
nonly  from  the  first  to  the  nineteenth  article,  entirely  correisponding  with 
the  foregoing,  together  with  the  Conclusion,  and  the  Introduction  to  the 
controverted  articles,  and  then,  the  Preface,  together  with  the  twentieth 
and  twenty-first  articles,  was  written,  and  the  controverted  articles  were 
added,  by  a  difTerent  hand,  and  the  necessary  alterations  in  the  first  draft 
were  introduced  by  the  same  hand,  yet  in  so  careless  a  manner,  that  the 
writer  forgot  to  strike  out  the  Conclusion  to  the  articles  of  faith  and  the  In- 
troduction to  the  controverted  articles  after  the  nineteenth  article,  but  ad- 
ded to  this  Introdaction  the  twentieth  and  twenty-first  articles  which  were 
wanting,  and  introduced  the  Conclusion  and  Iiitroduction  again.  4.  That 
of  Hessia.  It  contains  corrections  from  a  liand,  if  not. contemporary  in- 
deed, but  little  later.  It  is  complete,  and  corresponds  almost  entirely  Avitk 
that  of  Anspach.  5.  That  of  Nuremberg,  it  exhibits  numerous  instances 
of  conformity  Avith  those  of  Weimar,  Anspa«h,  and  Hanover,  more  especi- 
ally, however,  with  the  copy  in  the  records  of  Mentz ;  and  contains  the 
names  of  eight  princes  subscribed.  6.  That  of  Munich,  i«  the  public  ar- 
chives of  Munich.  It  shows  a  strict, correspondence  with  later  manuscripts 
in  their  complete  form.  It  frequently  adds  the  text  from  the  leading  edition 
of  MelanchthoD,  and  is  remarkable  on  account  of  some  peculiar  readings, 
ending  however,  with  the  article  concerning  tbe  Mass,  m  rthe  words,  filr 
undre  Lthcndigtn  und  Todten.  7.  That  of  Weimar.  It  is  only  a  copy  of 
a  copy,  agreeing  mostly  with  the  above  manuscript. of  Meatz;  it  contains 
readings,  however,  which  occur  in  the  oldest  imj)ressians,  and  in  the  Editio 
Princtps.  8.  That  of  ]Vordlingen,  in  the  public  archives  of  Nordlingen.  It 
betrays  deficiemcies  Arliich  characterize  it  as  an  incorrect  transcript,  and 
agrees  in  general  witli  the  Augsburg  manuscript,  and  the  impression  of 
Oberland.  i*.  That  of  Augsburg,  in  the  library  at  Augsbwrg.  It  agrees 
with  that  of  Nordliageia,  and  also  w  ith  the  copy  of  Oberland,  and  especial- 
ly with  the  last;  so  that  it  appears,  both  have  originated  from  the  same 
source.  10.  The  sacoad  maniLsoript  at  Anspach.  This  is,  iticontestably, 
a  very  important  man.uscript.  It  agrees  with  that  ki  tiie  public  records  at 
Mentz.;  it  exhibits  corrections,  however,  in  which  the  original  readings  are 
changed,  and  those  inserted  which  occur  in  other  manuscripts,  and  in  the 
JEditio  Fri7^ceps.  These  correctioi>s,  with  few  exceptions,  are  iwritten  by 
the  same  hand,  and  they  may  be  a  still  greater  evidence,  that  this  manu- 
ecript  was  compared  with  the  original  copy,  as  it  was  used  in  the  judi- 
cial transactions  of  the  committee  of  the  Evangelical  and  Roman  Catholic 
parties,  at  the  Diet.  From  the  most  positive  evidence  we  can  declare,  that 
this  very  mauusciipt  afibrds  us  the  text  of  the  Augsburg  Confession,  in  a 
form  which  exhibits  the  highest  degree  of  conformity  with  that  which  was 
delivered  to  the  Emperor.  The  variations  f^oip  tJie  original  seem  to  con- 
sist mostly  in  difl'erences  of  orthography  among  the  writers ;  as  to  the  text, 
no  further  variations  appear.  "With  all  propriety  this  manuscript  may  be 
used  as  a  ground  for  a  new  edition  of  the  Augsburg  Confession."  This  is 
the  opinion  of  Forsteman,  which  we  cannot  vouch  for,  without  an  actual 
inspection  of  the  manuscript.  11.  The  third  manuscript  of  Anspach. 
Weber  calls  this  merely  a  transcript  of  the  foregoing  manuscript,  by  the 
eame  hand,  in  Ayhjch  his, corrections  arc  introduced  into  the  text.     Forste- 


INTRODUCTION-  €7 

Ttmn  oppfOSe»  this ;  and  we  ran  agree  with  him  too,  from  our  ov^tl  conspari- 
6011  of  both  manuscripts.  If  Forsleman  is  right,  a^  \ve  believe,  this  manu- 
script stands  pre-eminent  among  them  ail,  and  nothing  should  prevent  us 
from  declaring  it  a  true  ci)py  of  the  original.  1^.  The  copy  from  the  re- 
cords of  Mentz,  from  which  tiie  text  of  the  Book  of  Concord  has  been 
usually  taken,  because  it  w  as  long  regarded  as  tlie  original  itself,  although 
it  is  nothing  but  a  copy,  and,  more  than  this,  u  defective  one. 

Before  we  describe  how  this  copy  attained  the  unmeritetl  lienor  of  fur- 
nishing the  text  for  the  Book  of  Concord,  we  must  make  some  necessary 
remarks  concerning  the  first  publication  of  the  Confession,  because  the  his- 
tory of  this,  especially  of  the  so-called  Kdilio  Variata,  shows  us  why  re- 
course Avas  had,  in  tlie  compilation  of  tlie  Book  of  Concord,  to  a  manuscript 
of  the  Confession,  in  preiereuce  to  Melanchthou's  editions. 

As  remarkeil  above,  the  Enip«ror  ordered  the  Evangelical  party  not  to- 
publish  the  Confession,  and  these  had  promised  to  obey.  But  without  the 
knowledge  or  consent  of  tiiese  men,  there  appeared  eveii  during  the  diet» 
and  immediately  after  the  conclusion  of  it,  seven  ditierent  editions,  six  ia 
German  and  one  in  Latin,  and  indeed,  as  was  natural  enough,  without 
mentioniiig  the  place  of  publication  or  betraying  the  printer,  the  publisher^  i 
or  the  editor.  They  were  all  publisiied  from  one  manuscript;  the  first  four  d^ 
German  editions  were  published  in  the  Swiss  dialect;  the  filth  in  the  dialect    l 

\ 


of  Lower  Saxony;  the  sixth  in  the  high  German  dialect.     They  dilfer  but 


little  from  eacii  other.  The  first  four  abound  in  typographical  errors,  the 
fifth,  and  more  esi)ecially  the  sixth,  JU'e  more  correct.  The  Latin  publica- 
tion, in  its  peculiarities,  appioaches  the  manuscript  of  Anspach,  and  ha& 
likewise  numerous  typographical  errors,  from  which  it  is  evident  that  the 
publisher  knew  very  litile  about  Latin. 

The  want  of  authenticity  in  these  publications,  caused  Melanchthou,  as 
he  says  himself,  in  his  Latin  preface,  not  indeed  from  the  positive  order  of 
the  elector,  and  yet  not  w  ithout  his  previous  knowledge,  to  issue  a  publica- 
tion of  the  Latin  and  (xerma,n  text.  This  edition  has  the  following  title  :. 
"  Confession  of  Faith,  exhibited  to  the  invincible  emperor,  Charles  Au- 
gustus, at  the  Diet  of  Augsburg,  l.'joO;  to  which  is  added  the  Apology  of 
the  Confession,  both  in  German  and  l^atin."  And  at  the  end, — "Printed 
by  George  Rhau,  lo."{J."  From  this  last  date,  we  must  not  conclude,  that 
this  edition  first  appeared  in  J.>jil.  L  Because  AJelanchthon  says  in  the 
preface  to  his  Kditio  Princeps  concerning  tiiat  first  publication:  "It  was 
published  two  months  before,  by  some  speculating  typographer."  2.  Be 
cause  the  date,  lo'Sl,  is  not  applicable  to  the  publication  of  the  Confession, 
but  to  that  of  the  Apology.  'Die  Confession  wa.s  published,  and  in  circu- 
lation, before  tlie  publication  of  tlie  Aj)ology.  -i.  Because  we  learn  from 
a  letter  of  Pistorius,  dated,  jSidda,  Ir'th  of  January,  L5<i],  adilresscd  to  the 
landgrave  Philip,  on  the  occasion  of  the  \aumburg  Convention,  where  the 
princes  wished  to  subscribe  to  the  authentic  copy  of  the  Confession  :. 
"  Since  1  have  heard  that  your  princely  grace  has  sought,  with  so  much 
diligence,  for  a  copy  of  the  Augsburg  Confession,  corresponding  with  the 
one  delivered  to  his  imperial  majesty,  in  L5oO,  in  order  to  provide  against 
our  adversaries,  who  keep  circulating  the  injurious  report,  that  we  have  nc 
longer  the  Confession  which  was-delivered  to  the  Emperor;  and  since  1  have 
two  copies,  one  in  Latin   and   our  in  Grnnan,  ofi  the   very   first  edition  ir* 


48  iiisTuHicAr. 

quarto,  printed  at  VVittemburg,  ami  broiijilit  to  tlie  Diet  at  A!ig>;lmrg^,: 
these  copies  I  transmit  to  you,  which  I  received  of  Dr.  Bi  iick,  and  whicU 
agree  in  every  respect  with  the  manuscript  deUvered  to  hia  imperial  ma- 
jesty." 

This  publication  was  designed  to  present  both  texts  united  in  one 
copy,  though  they  both  at  the  same  time  can  be  separated  in  such  a  man- 
ner, that  comparative  forms  of  examples  can  be  viewed  at  phjasure.  Moro 
numerous  editions  of  this  text  rapidly  succeeded  each  other,  the  diversities 
of  which  are  mentioned  by  Feuorlein,  Kiederer,  Weber,  and  Dr.  Kaiser,  i?% 
his  invaluable  Monography,  supplementary  to  a  critical  literary  history  of 
the  original  copy  of  Melanchthon's  Augsburg  Confession  and  the  Apology 
in  Latin  and  German>  Nuremburg,  1830.  Concerning  the  formation  of  thirt^ 
text,  Melanchthon  says  in  the  preface  of  his  publication,  "that  he  himself 
prepared  it  from  a  copy  of  great  authenticity."  Now  if  it  is  uncertain 
whether  these  w'ords  have  reference  to  the  Latin  only,  or  to  the  Latin  and 
German  both,  it  is  still  more  uncertain,  what  amendments  Melanchthon  hadJ 
already  proposed  in  this  first  publication,  whether  he  proposed  any,  and  ii>» 
what  relation  his  text  stands  to  that  delivered  to  the  Emperor.  Both  of  these; 
very  important  inquiries  it  may  be  our  duty  in  this  j)lace  to  answer.  .1.  The 
words  which  we  have  quoted  from  the  preface,  have  reference  only  to  the 
Latin  text;  for  of  this  translation  Melanchthon  had  his  draft  no  longer, 
which,  in  consequence  of  the  great  haste,  in  a  very  immature  state  was  de- 
livered to  the  Emperor ;  thus  he  must  have  used  as  a  basis  one  of  the  copie.-? 
finished  before  the  delivery.  Indeed  of  the  German  text^  he  still  had  the 
draft  in  his  own  hands.  2.  In  the  Latin  text  Melanchthon  made  very  little 
alteration,  of  which  assertion  the  readings  furnish  abundant  evidence,  a,-?' 
well  as  the  silence  of  the  archbishop  Lindanus,  who,  in  his  caluuDiious 
work  on  the  discrepancies  in  the  Concordia,  1583,  reproaches  the  German 
text,  and  the  later  Latin  publications,  as  being  altered,  but  not  the  Latiir 
Editio  Princeys  ;  and  in  reference  to  this  matter,  Lindanus  was  the  best^ 
qualified  to  judge,  for  he  had  himself  seen  the  Latin  draft  in  the  archive* 
of  Brussels.  The  German  text,  however,  was  diligently  revised  by  Me- 
lanchthon, and  frequently  changed,  not  only  in  words  and  in  their  location, 
but  the  twentieth,  twenty-seventh,  and  twenty-eighth  articles,  were  nearly 
entirely  remodelled.  Viewed  apart  from  particular  instances,  of  which  we' 
shall  speak  hereafter,  we  are  convinced  tiiat  our  text  in  the  Book  of  Con- 
cord approaches  much  nearer  the  original  copy  which  was  delivered  to  the 
Emperor,  than  does  the  Editio  Princeps  of  Melanchthon.  For, — 1.  The 
best  manuscripts,  especially  the  second  of  Anspach,  are  favorable  to  our 
text,  whilst  all  seem  to  be  unfavorable  to  that  of  Melanchthon.  2.  Jt  can- 
not be  admitted  that  not  even  owe  of  these  manuscripts,  not  the  third  of 
Anspach  itself,  according  to  this  text  of  Melanchthovi,  if  it  were  that  deliv- 
ered to  the  Emperor,  might  have  been  corrected.  3.  There  was  not  a  suf- 
ficient length'  of  time  to  write  the  draft  of  the  Latin  text  in  its  puflty,  nor 
to  make  such  important  extensions  in  the  German  text,  wdiich  would  have 
rendered  it  necessary  to  transcribe  tlic  v,'hole  of  it.  4.  Melancluhon  him- 
.self  says,  that  his  counsellors  had  forbidden  him  to  make  any  further  alter- 
ations; that  lie  had  improvements  in  readiness,  which  he  was  not  suflere<i 
to  apply;  so  that  he  seized  the  first  opportunity  nhich  presented,  to  ac- 
complish what  still  seemed   requisite,  and  this  was  the  pnbUcalion  of  the 


l'?jTttODUC'riON.  49* 

Confession.  5.  Our  text  leaves,  if  prejudice  could  be  Jafd  aside,  the  im- 
pression of  originality,  while  the  text  of  the  Edilio  Princups  is  much  more 
lahored',  more  profound,  and  more  refined. 

In  reference,  however,  to  tlio  names  sahscribed  to  the  Confession,  those 
of  the  Editio  Princeps  alone  are  to  be  regarded  as  historically  correct.  For 
Melanchthon  must  certainly  have  known  who  subscribed  the  Confession, 
and  he  could  neither  have  added  to,  nor  taken  from  it,  a  single  name  with- 
out incurring  public  reprehensions.  But  the  subscribers  of  the  Editio  Prin- 
ceps continued  to  be  correct  up  to  the  year  1572,  when  an  edition  at  Bran- 
denburg, according  to  a  collation  by  Ccelestin  and  Zoch,  appeared  with  a 
catalogue  of  false  names,  which  were  afterwards  transferred  into  the  Ger- 
man edition  of  the  Kook  of  Concord.  The  latter  is  justified  by  the  circum- 
stance, tiiat  the  elector  Frederick  and  duke  Franz  sivbscribed  the  Latin 
cojjy  of  the  Confession,  as  the  more  important  one,  but  not  the  German 
copy,  because  they  were  not  then  in  the  exercise  of  any  civil  office.  This 
is  an  argument  afterwards  contrived,  and  proves  nothing,  as  such  a  difFer- 
ence  between  the  two  copies  was  never  made.  In  relation  to  the  Editio 
Princeps  it  may  still  further  be  said,  to  view  it  apart  from  its  correspond- 
ence Avitb  the  Latin  copy  and  the  manuscripts,  that  no  objection  was  made 
in  this  respect  to  it,  at  the  Convention  in  Naumburg  in  loGl,  where 
Philip,  landgrave  of  Hesse,  was  then  still  present,  and  further  that  Lindanus 
seems  to  remember  imthing  of  any  such  occurrence. 

These  alterations  by  Melanchthon  in  the  quarto  edition  of  l.>31,  which  was 
soon  after  succeeded  by  the  stsll  more  altered  octavo  edition  of  \~i?,\  and 
1538  in  Latin,  and  then  in  German,  15.3.3  and  1536,  excited  no  further  atten- 
tion, since  they  only  aflected  the  composition  and  tlie  style,  but  by  no 
means  made  any  innovation  upon  the  Lutheran  doctrine.  For,  although 
VV'igand,  with  some  plausibility,  says  in  reference  to  the  first  octavo  edi- 
tion :  "  Some  time  after,  in  the  same  year,  another  edition  appeared  in 
octavo  form,  which  Melanchthon,  without  consulting  others,  began  to 
change  in  several  places,  introducing  injurious  alterations  as  well  as 
good," — ^yet  we  have  a  more  certain  evidence  for  the  contrary,  in  the  Apol- 
ogy for  the  Augsburg  Confession  :  "  In  the  first  ten  years,  that  is,  from  1530 
to  1540,  no  alteration  appeared  which  could  be  regarded  as  serious  in  refer- 
ence to  any  real  doctrines,  or  j)oints  affecting  our  articles  of  faith."  Me- 
lanchthon indeed,  as  the  alterations  themselves  prove,  was  entirely  and  ex- 
clusively influenced  by  the  desire  to  bring  that  Evangelical  system  of  truth, 
so  gloriously  acknowledged  at  Augsburg,  still  nearer  perfection,  to  defend 
it  always  with  still  greater  zeal  and  energy,  on  which  account  it  has  come 
to  pass,  that  at  that  time  this  Confession  and  Apology  were  always  regard- 
ed as  the  general  Confession,  l.ut  by  no  means  as  Symbolic  Writings,  in 
our  sense  of  tliat  term.  But  tht;  matter  assumed  a  different  aspect,  when 
in  the  year  l54tt,  a  new  Latin  (juarto  edition,  by  George   Rhau,  appeared,  Rs^ 

which  present."*  the  tenth  article, — concerning  the  Lord's  Supper, — in  the  ^      ^ 
follow  ing  words  :   "  Respecting  the    Lord's   Supper,  they  teach,  that  the  \        "^^ 
body  and  blood  of  (.Iirist  are  represented  witli  bread  and  wine  to  those  i        ^iV 
who  participate;  in  that  sacrament ;"   whereas  in  its  original  form  it  readr  ^*^  | 

thus:   "Respecting  the  Lord's  Supper,  they  leach,  that  the  true  body  and]  "■  ^  ,» 
lilodd  (if  Clirisi  arc  truly  present,  ami  are  (listrii)uted  to  those  who  partici-l  -^ 

i>;ite  in  the  I.irrd's  Siiiiim':-.  iukI  ilic  le;irii;'(|  likewise  ■ipprnvc  it."     Tiiis  al- 


^ 


HTSTORICAL 


ttration  was,  in  every  sense,  a  deviation  from  the  Lutiieruii  dottriiie  of  tij6' 
Lord's  Sup;)er,  and  an  approach  towards  the  Calvinistic  doctrine,  which' 
article,  when  so  rendered,  can  be  conveniently  explained  in  accordance 
with  his  doctrine;  as  Calvin,  in  1557,  Avrites  to  M.  Schelling  :  "I  do  not 
reject  the  Augsburg  Confession,  but  I  Aviiiingly  and  cheerfully  would  sub- 
scribe it  with  the  explanaiion  of  the  author  himself."  Rut  that  which  the 
Calvinist  would  regard  merely  as  an  iuterpretPtion,  elucidation,  indeed,  as 
it  would  naturally  seem  to  him,  an  improvement,  the  Lutheran  must 
view  as  a  dangerous  and  unwarrantable  perversion  of  his  Confession  nf^ 
f'aith  :  and,  indeed,  this  is.evideut  from  lb&  attack  of  Eck  upon  Melanch- 
thon  at  the  colloquy  at  Worms,  1541,  where  the  altered  copy  of  1540  was 
brought  forward,  and  equally  evident  must  it  be  from  the  further  history  of 
uhe  Lutheran  church.  At  thia-colloquy  Melanchthon  at  last  was  obliged  to 
discontinue  his  reference  to  the  altered  edition,  and  the  elector,  John  Fred- 
erick of  Saxony,  declared,  "  that  he  was  determined  to  disregard  the  new 
edition,  and  adhere  only  to  the  original."  From  this  we  may  be  assured,, 
that  the  elector  could  not  sanction  these  alterations  of  the  Confession  ;  be- 
sides the  elector  had  b°fore  this  time  taken  umbrage  at  the  frequent  altera- 
tions made  by  RIelanchthon.  For  Luther,  during  the  session  of  the  Con- 
vention at  Smnlcald,  said  to  the  princes  who  visited  him  in  his  illness  : 
"  After  my  death,  dissensions  Avill  arise  in  the  university  of  Wittemburg, 
and  my  doctrines  will  be  altered."  The  elector  took  this  so  deeply  to. 
heart,  that  immediately  after  the  recovery  of  Luther,  on  the  fifth  of  May  he 
came  to  Wittemburg,  and  i:itimated  to  Luther  and  E'.'genhagen,  through 
the  chancellor  Brilck,  that  he  did  not  like  to  hear  that  Rleianchthon  and 
Creuziger  employed  modes  of  expression,  in  the  articles  .of  Justification  and, 
Good  ^Vorks,  dilferent  from  those  of  Luther;  that  iUelanchthon  indeed,  in 
editing  the  Augsburg  Confession,  had  taken  upon  himself  the  responsibility, 
without  consuhing  his  friends,  to  alter  several  words, — a  thing  which  he 
should  not  have  done.  "  These  alterations  taking  place  now,"  said  the 
elector  in  a  prophetic  spirit,  "what  will  occur,  Dr.  Martin,  when  we  both- 
close  our  eyes  ?  Our  oldest  prince  is  still  a  child,  and  our  brother  is  yet 
young,  and  there  is  a  great  deficiency  in  competent  men."  Much  less  could, 
he  call  the  variations  good  ;  and  indeed  Briick  had  to  speak  in  reference  to 
this  matter,  with  Melanchthon,  at  the  request  of  the  elector,  and  make  him 
acquainted  with  that  nobleman's  dissatisfaction.  In  the  General  History 
of  the  Doctrines  of  the  Protestants,  by  Weber  and  Planck,  the  evidences 
may  be  seen  which  have  been  employed  to  refute  the  foregoing  assertions.. - 
But  although  both  these  allow,  no  weight  to  these  assertions,  and  especial- 
ly W'lsh  to  make  it  appear,  that  Luther  was  aware  of  the  alterations  of  Me- 
lanchthon, not  viewing  them  simply  with  silence,  but  even  sanctioniiii^ 
them,  yet  this  would  be  an  assertion  against  which  many  evidences  can  be 
adduced,  i)i  all  respects  claiming  our  attention.  For  the  evidence  of 
Wigand  is  worthy  of  remark,  who  says  :  "  I  heard  from  Georjre  Rorarius, 
that  Dr.  Luther  said  to  Melanchthon, — -'Philip  !  Philip  !  you  are  not  doings 
right,  in  altering  the  Augustan  Confession  so  often;  tor  it  does  not  belong, 
to  you.  but  to  tiie  church.'  "  And  this  was  far  from  being  a  Flacian  tale,, 
as  Planck  would  represent  it :  indeed  the  theologians  of  Jena  had  made  the 
assertion,  at  the  colloquy  in  Altenburg,  held  in  1508,  Avithout  contradiction, 
by  their  opponjenl.s.  .    f^clneckcr  an.d   Chytraus,  who  at  first  had  expressed^ 


INTKODUCTIO.V.  51 

H  ["iivoralile  opiaicn  or  t!ie  alterations  of  Meiantlitlion,  signed  tl.e  report  ad- 
dressed to  the  electors  of  Saxouy  and  Brandenburg,  dated  31  arch  15,  1578, 
in  which  it  is  said,  that  the  Augsburg  Confession  was  altered,  by  the  advice, 
consent,  and  recommeudatiou  of  the  devout  Dr.  Luther,  as  the  alteration 
was  undertaken  and  accomplished  during  his  life.  This  cannot  be  vindica- 
ted by  the  authority  of  any  theologian  ;  for  it  is  true  that  there  were  sever- 
fil  still  living,  who  could  vouch  that  no  alteration  of  the  Augsburg  Confes- 
*;ion,  or  of  the  Locorum  Communiiun,  met  the  r.pnrobation  of  Dr.  Luther. 
And  that  this  is  tlie  general  view  of  the  subject,  is  proved  especially  by  the 
important  declaration  of  the  Reformed  theologian,  John  G.  Vossius,  against 
Hugo  Grotius,  who  asserts  that  the  Belgic  Confession  might  well  be  altered, 
because  the  same  had  been  done  w  ith  the  Augsburg  Confession.  A'ossiue 
writes  to  him  :   "  You  say  that  the  Augustan  Confession  has  been  changed, 

.  I  know  not  Avhether  that  is  of  any  graat  consequence,  since  it  was  altered 
by  tlie  private  judgment  of  Melauchthon,  but^ii^"  I  am  not  deceived,  it  was 
never  altered  by  public  authority.  This  one  thing  at  least  I  know,  that 
Melanchthou  was  frequently  reproached  liy  Luther,  for  doing  this  withoiu 
seeking  the  counsel  of  others.  I  know  also  that  the  princes  of  Germany, 
who  adhere  to  the  Augustan  Confession,  acknowledge  no  other  except  that 
exhibited  to  Charles  V.  iu  1.5-30."     It  is  true  that  no  public  declaration  of 

•iLuther's   upon   this   point   has   come   down   to    us,  but   it   is  quite  suffi- 

^<;ieut  for  us  to  know  what  is  said  in  the  x\pology  for  the  Augsburg  Confes- 
sion, that  Lutlier  had  by  no  means  approved  the  interference  of  Melancii- 
thon,  but  to  avoid  offence  he  at  first  Iiad  said  nothing  publicly  respecting 
it,  until  finally  he  determined  to  write  against  it,  when  iu  the  name  of  the 
elector,  he  w  as  entreated  by  chancellor  lirXlck  :   "  Again  to  admonish  Me-', 
lauchthon  in  a  friendly  manner,   and  if  he  would  not  listen  then,  to  make^;^ 
all   the  efforts  in  his  power,  and,  in  the  name  of  God,  to  do  his  utmost  toi 
preserve  the  purity  of  our  holy  doctrines."     But  that  Luther  hesitated  so 
much  to  act  in  o{)position  to  Melanchthou  publicly,  although  he  complained 
of  him  in  letters  te  his  friends,  should  not  surprise  us.     If  indeed  he  had  so 
long  regarded  Melanchthou  as  a  true  and  active  co-laborer,  to  whom  he  him- 
self, to  whom  the  church,  owed  so  much  gratitude,  might  he  not  hope  to  win 
him  back  by  gentle  and  soothing  admonitions,  and  dissuade  him  from  these 
dangerous  and  pernicious  innovations  ! 

There  is  moreover,  in  the  church,  the  edition  of  the  Latin  Confession  of 
.1540,  which  w  as  particularly  saiti  to  be  altered,  or  called  Variata,  while  the 

-  earlier  impressions,  and  the  German  copies,  w  ere  uot  included  under  this  title, 
this  copy  having  obtained  at  no  time  any  considerable  repute.  At  the  time 
.when  the  Cryptocalvinists  prevailed,  it  succeeded  indeed  in  moving  even 

i  the  princes  opposed  to  it,  at  the  Convention  of  Naumburg  in  l.>61,  to  a 
partial  acknowledgment  of  the  so-called  f'ariata,  as  "this  w^as  somewhat 
more  fully  carried  out  in  consequence  of  tl)e  Papists,  and  given  over  and 
used  in  the  religious  discussions  and  di-sputes  at  Worms  iu  1540,  and  at  sev- 
eral other  places."  The  Ediiio  Princefjs,  however,  was  the  only  one  sub- 
scribed and  sealed.  No  doubt  the  Evangelical  party,  at  the  Diet  of  Augs- 
burg in  1559,  were  distressed  in  consequence  of  these  discrepancies,  charged 
upon  them  by  their  opponents,  and  they  proved,  in  their  Protestation  of 
May  1st,  that  they  all  unanimously  persevered  in  maintaining  the  Confes- 

.  KJon  delivered  in   l.").'^0,  aud  acknowledfred  exclusivolv  in  the   Formula. <if 


52  niSTOKTCAL 

Concord,  ihc  first  unaltered  Aii};;sliur<^  Confession,  r.nd  by  llns:qeknoA\iedg- 
inent,  they  denied  all  authority,  in  the  church  expressly,  to  .every  other 
edition. 

When  contentions  arose,— the  foundation  of  which  the  alterations  of 
Melanchthou  had  laid,  and  l)y  which,  especially  after  his  death,  his  adherents 
distracted,  to  a  lamentable  extent,  the  Lutheran  church;  when  it  became 
necessary,  for  the  protection  of  the  doctrines  of  the  church,  to  embody  the 
Symbolic  Writings  into  a  system  of  doctrine,  then  it  also  became  an  ob- 
ject of  deep  solicitude,  to  recover  the  true  text  of  the  Confession  dehvered 
at  Augsburg.  Now  where  was  this  to  be  found,  if  net  in  the  archives  of 
Mentz  1  With  this  view,  the  elector  Joachim  II.  of  Jlrandenbnrg,  at  first 
sent  in  companywiih  the  archbishop  Sigismond  of  Magdeburg,  in  the  year 
1.506,  the  court  chaplain,  George  Ccelestin,  and  the  counsellor,  Andrew 
Zoch,  to  Mentz,  for  the  purpose  of  collating  the  original  found  there.  The 
eame  thing  occurred  in  1576,  by  order  of  the  elector  August  of  Saxotty,  and 
the  German  text  recovered  by  these  two  collations  has  been  introduced  into 
the  Book  of  Concord.  In  this  they  believed  they  had  the  true  original, 
and  by  virtue  of  thft  official  testimony  of  the  chancellors  of  Mentz,  they 
could  believe  nothing  else.  I'faff,  the  chancellor  of  Tubingen,  was  the 
first  to  excite  a  doubt  on  this  subject.  During  his  residence  in  Swalbach  in 
1729,  he  had  an  opportunity  to  seek  for  ill e  original  in  the  public  archives 
of  that  place,  but  it  could  not  be  found,  and  he  declared  the  copy  found  in 
the  Register,  which  is  called  Protocol,  to  be  the  original,  after  the  above- 
mentioned  collations  were  made.  The  assertion  of  Pfaff,  however,  re- 
ceived the  less  credit,  as  in  a  short  time  after  this,  Feuerlein,  a  metnber.of 
the  consistory,  made  known  the  declaration  of  Gudenus,  the  assessod-of  the 
judicial  court,  from  which  it  becomes  evident  that  the  German  as  well  as 
the  Latin  original,  stiH  exists  entire  in  tj-e  archives.  Feuerlein  has  even 
described  the  external  appearance  of  the  (Jcrnian  cojiy,  as  Ijeing  a  booik;j(i 
small  quarto  form,  bound  in  black  leather,  with  red  edges;  and  from  thi^, 
■the  ducliess  dowager  of  Weimar,  who,  at  the  instance  of  Soidler,  the  chief 
.counsellor  of  the  consistory,  had  asked  for  a  transcript  of  the  authentic 
itext,  received  an  accredited  transcript  as  a  copy  of  the  true  original.  We- 
ber, the  minister  of  tiie  collegiate  church,  had  this  printed,  and  as  it  pre- 
sented a  text  quite  different  from  that  of  the  Book  of  Concord,  it  could  not 
escape  various  assaults  from  every  side.  In  this  exigency,  Weber  was  in- 
duced to  search  the  archives  himself,  and  found  to  his  astoiiishment,  that 
the  text  Avhich  he  had  published  was  a  copy  of  the  edition  of  1.540,  which 
Griesbach  had  already  indicated,  in  his  critical  dissertations.  It  is  really 
astonishing,  that  the  civil  council  could  presume  to  call  this  printed  copy 
;an  original,  while  on  the  very  title  of  it.  "Wittemburg  1.540"  appeared!  The 
further  researches  of  Weber  were  attended  with  similar  results.  The  ori- 
ginal copy  delivered  to  the  emperor  Charles,  in  1.330,  had  long  since  dis- 
.appeared ;  and  very  probably  it  was  sent,  with  oth<^r  public  documents,  to 
Trent  in  1546,  and  had  not  been  returned.  The  investigations  which  took 
place  in  the  year  1566  and  1576,  were  conducted  in  accordance  with  a  tran- 
script, which  Weber  discovered,  underifbe  name  of  Protocol.  From  this 
it  is  perceived,  that  Ca3lestin,  upon  whose  authority  the  credibility  of  the 
German  and  Latin  text  of  the  Confession,  received  into  the  Book  of  Con- 
i<cord,  principally  d^'P^i'ds.  was  either  dishonest,  or  at  least  very  insincere,. 


INTRODUCTION.  53 

This  Latin  text,  which  he  witihes  to  consider  the  original  from  the  one  pre- 
served at  Mentz,  whicli  indeed  was  never  there,  is  a  reprint  of  tiie  one  i)nb- 
lished  hy  Fabricins,  and  his  German  text  is  merely  a  transcript  of  the  Pro- 
tocol al)()ve  mentioned  ;  and  yet  he  and  the  civil  counsellors  jjuldished  it  as 
a  copy  of  the  orij^inal.  In  addition  to  this,  it  also  appeared  that  this  Pro- 
tocol had  no  subscribers  at  all,  although  Ccelestin  exhibits  some  names,  yet 
not  tlic  full  number. 

Hence  it  is  to  be  inferred,  that  our  text  in  the  Book  of  Concord  bj'  no 
means  presents  that  of  the  true  original.  Indeed  we  are  obliged  to  acknowl- 
edge still  further,  that  it  has  been  taken  from  acopy  of  tlie  Confession,  which 
has  no  small  number  of  errors,  namely,  typographical  errors,  omissions,  and 
transposition  of  sentences.  Still,  however,  it  can  by  no  argument  be  es- 
tablished, that  this  copy  in  the  legal  documents  of  Mentz,  is  not  a  transcript 
from  the  original  deposited  in  the  chancery  of  the  empire,  the  errors  of 
Aviiich  are  not  so  much  to  be  ascribed  to  the  original,  as  to  the  carelessness 
and  negligence  of  copyists,  though  we  perhaps  should  find  it  improbable,  as 
in  that  case  the  names  of  the  signers  should  have  accompanied  the  text. 
At  least  it  cannot  be  denied  that  this  text  corresponds  most  closely  with  the 
best  manuscripts,  and  that  its  errors  might  easily  be  corrected  from  that 
copy,  and  from  the  Editio  Pr'mceps ;  so  that  we  have  no  reason  to  remove 
the  text  received  by  the  ohurch,  and  to  introduce  another  in  its  place,  when 
we  cannot  be  certain  that  it  approaches  any  nearer  to  the  original  copy. 
We  a])peal  here  to  what  was  said  above  of  the  reception  of  this  text  in  re- 
lation to  the  substance  of  the  Editio  Princeps,  and  to  the  specification  of 
the  various  I'eadings.  With  great  cheerfulness  we  acluiowledge  the  value 
and  the  excellence  of  Weber's  work,  yet  we  cannot  entirely  exculpate  him 
from  partiality.  He  takes  no  pains  to  conceal  it,  that  he  is  an  avowed 
enemy  of  the  r"or:aula,of  Concord.  Ey  this  disposition  he  has  exercised 
no  small  influence  on  many,  and  numbers  have  permitted  themselves  to  be 
led  iato  error  by  him.  He  has  endeavored  to  invalidate  the  authority  of 
the  Book  of  Concord,  and  as  much  as  possible  abused  the  text  received  by 
the  church. 

.3.  Its  Authority  and  Importance. — Luther  called  the  Diet  at  Augsburg, 
*'The  last  tnimpet  before  the  Last  Day;"  so  might  we,  with  equal  propri- 
ety, denominate  the  Testimony  which  was  presented  there,  the  sound  of 
this  trumpet,  which,  because  it  proclaims  the  pure  Gospel  of  God,  has  in- 
deed, like  the  Gospel  itself,  Rom.  10,  18,  extended  into  every  lajid.  The 
Emperor  himself  sent  it  to  numerous  princes,  and  to  the  university  at 
Lowen,  for  the  purpose  of  ascertaining  their  opinions  on  these  subjects. 
His  secretary,  Alexander  SchAveiss,  translated  it  into  French,  and  Alpheus 
Valdasius  into  the  Spanish  language.  The  cardinal  Campegius  translated 
it  into  the  Italian  language,  for  the  convenience  of  the  Pope,  who  did  not 
understand  much  Latin.  Foreign  delegates  caused  other  translations  to  be 
made  for  tiicir  particular  courts.  Thus  the  calumniations,  which  had  con- 
tinued to  pour  upon  the  Evangelical  party,  now  experienced  the  most  pow- 
erful opi)ositiou,  and  their  Confession  could  now  l)e  best  defended  in  the 
open  light  of  the  ])ublic  mind. 

A  ])erusal  of  the  Confession  made  tie  deepest  and  most  favoralile  im- 
pression. The  ETn))cror  did  not  express  his  oi)inion  piddiciy  indeed  in 
.reference  to  this  ('onfession;  and  no  one  could  expect  a  free  expression  of 


54.  fllSTORICAL 

Jiis  iutenial  convictiuns,  because  siicli  an  ex])i-e.ssiuii  woiskl  not  have  been 
c-oiisisteut  with  his  civil  policy.  But  he  did  hear  the  cleai*  sound  of  the 
tfospel ;  and  the  (act,  that  he  strove  to  retain  botli  copies  of  the  Confession, 
diat  he  actually  did  retain  the  Latin  copy,  as  well  as  Ins  strict  attention 
during  the  two  hours  of  reading  the  Confession,  convinces  us  that  he  knew 
tlie  importance  of  the  subject,  and  felt  the  necessity  of  giving  it  a  mature 
consideration  in  private.  And  though  he  Uv^ver  appeared  friendly  to  the 
K,eformatioa,  yet  there  arese  aft«r  his  death  a  Avide  and  prevailing  impres- 
sion, that  he  died  in  the  Evan^j;eli<!al  faith.  His  t)rother,  king  Ferdinand, 
conducted  iiimself  afterwards  with  a  great  deal  more  moderation  towards 
the  Evangelical  party  ;  and  the  rejjroach,  wliicli  the  Fope  on  a  subsequent 
occasion,  in  J.j.lO,  endeavored  to  throw  upon  him, — that  he  had  his  prince 
Maximilian  educated  for  the  most  pnrt  among  the  Lutherans, — proves  that 
the  Confession  of  Truth  did  not  waste  all  its  influence  on  him.  Henry,  duke 
of  Brunswick,  although  a  bitter  enemy  to  the  Lutherans,  invited  Melanchthon 
to  his  owrn  table,  when  he  made  the  declaration,  that  he  could  not  reject 
the  article  concerning  the  two  forms, — the  marriage  of  priests,  and  the  dis- 
tinction of  meats.  William,  duke  of  Bavaria,  said  many  friendly  things  in 
reference  to  these  subjects,  to  the  elector,  and  on  their  return  he  said, 
"No  one  has  ever  spoken  in  this  manner i^»  me  before  in  reference  to  these 
matters  and  doctrines;"  indeexl  ivhen  Eck,  on  being  reminded  of  his  promise 
to  write  a  confutation  of  the  Confession,  said  that  he  could  not  do  so  from  the 
Scripture,  but  from  the  Fathers  he  probably  could;  the  duke  turned  away 
from  him  with  these  Avords,  "Well  the  Lutherans  then  are  sitting  on  the 
Scripture,  and  we  Papists,  are  sitting  by  the  side  of  it."  Frederick,  the 
eount-palatine,  Eric  of  ©runswi/?k,  Henry  of  Mecklenburg,  the  dukes  of 
Pomeyania,  George  Ernst  of  HeKelnirg,  were  all  coii-vinced  of  the  truth. 
The  cardinal  Matthevv'  Long,  archltisiiop  of  Salzburg,  openly  declared  a 
conformity  of  feelings  with  the  articles  concerning  the  Mass,  and  the  arti- 
cle concerning  meats  and  human  traditioiss,  with  the  sole  exception  of  the 
jotolei-able  circumstauceithat  a  mere  monk..ih(«i!d  undertake  a  reformation. 
Otlier  cardinals  spoke  also  to  the  same  effect,  and  numerous  bishops  made 
declarations  of  a  frier-dly  and  favora])ie  character,  as  well  as  many  among 
the  civil  princes, — one  indeed,  very  probably  Stadion  of  Augsburg,  was 
heard  to  say  :  "  This  is  the  pure  trtUh,  we  cannot  deny  it ;"  and  he  ac- 
knowledged, in  his  introductory  discourse  during  the  negotiations  for  a  gen- 
eral pacification,  that  the  Lutherans  evidently  held  no  opinions  opposed  to 
the  articles  of  the  Catholic  faitli. 

These  evidences,  many  more  of  whicli  mig'u  still  bo  adduced,  proclaim 
loudly  for  the  ciiaracter  and  high  importance  of  the  Augsburg  Confession. 
This  Confession  victoriously  repelled  the  caluntnies  whicli  had  been  heaped 
rpon  the  Evangelical  party,  triumphed  over  prejudices,  and  overpowered 
the  hostility  of  many,  through  the  mild  but  irresistible  power  of  trutli.  This 
was  by  far  a  more  glorious  victory,  than  if  the  league  of  the  Evangelical 
princes  had  subdued  the  Emperor  and  every  opponent  by  force  of 
arms.  For  the  Evangelical  church  herself  reaped  the  greatest  blessing  re- 
sulting from  it.  The  Confession  served  her  as  a  banner,  around  which  she 
rallied  her  true  members ;  it  served  as  a  sure  foundation,  upon  which  she 
re-established  herself;  it  served  as  a  wall  of  defence,  not  only  against  the 
attacks  of  enemies,  but  also  against  the  attempts  of  sectarians  and  fanatic-s 


INTKODUCTIOX.  55 

And  \vlii!c  riie-AiiKUstan  Coujession  is  to  be  viewed  niniiily  as  an  event  of 
its  time,  and  of  tlie  ecclesiastical  relations  under  which  it  was  I'oruied,  and 
also  as  an  evidence  of  the  faith  of  tliose  who  lived  at  that  time,  just  as  ob- 
vious is  its  connection  with  the  past  and  future  history  of  the  church, — that 
it  is  iu  harmony  with  the  first  Symbols  of  the  church,  and  at  the  same  time 
a  foundation,  upon  which  the  further  expansion  of  the  chuj-ch  might  ♦ake 
place,  without  danger  of  being  betj*ayed  again  from  the  Word  of  God  to 
human  traditions,  so  long  as  we  adhere  to  its  fundamental  doctrJnea. 

In  the  Evangelical  Lutheran  church,  the  Confession  nr.turaily  obtained 
general  autiiority.  it  became  not  ouly  her  internal,  ecclesiastical,  but  also 
her  external,  political  basis,  by  the  religious  peace  ellected  at  Augsburg,  ia 
lo.)."),  and  liy  the  treaty  of  peace  made  at  Westph;dia  in  1648.  Distinct 
from  this  is  the  relation  of  the  German  Reformed  church.  Zwingliiis  hai 
sent  a  confession  of  his  own  to  Augsburg;  the  cities  of  Oberlaud  had  sent 
in  their  Confts^io  Tetrapolitaiia.  After  this  they  neitlicr  would  nor  coidd 
embrace  the  Lutheran  Confession.  Now  when  this  took  place,  however^ 
afterwards,  they  only  had  reference  to  the  Variata.,  to  which  the  Lutheran 
church  never  attributed. symbolic  authority. 


IIL  The  Apologv  for  the  Augsburg  Co-neessio^. 

1.  Its  Api'ellation  and  Origin. — Of  the  impression  which  the  perusal  of 
the  Confession  produced,  Ave  have  spoken  above.  It  Avas  like  the  beams 
of  the  sun,  one  effect  of  ivhich  is  to  harden,  another  to  soften;  but  all  knew 
that  an  adjustment  of  the  diilerences  in  regard  to  faith,  was  pressiugly  re- 
quisite to  the  security  of  the  empire.  Above  all,  the  Emperor  felt  the  in- 
calculable importance  of  the  period  iu  relation  to  himself;  for  the  reduction 
of  his  political  power,  his  imperial  authority  iu  and  out  of  Germany,  could 
be  obviated  only  by  a  reunion  of  the  dismembered  parties.  This  was  still 
possible ;  and  had  the  counsels  of  moderate  individuals  exerted  a  due  in- 
lluence  upon  their  opjjouents ;  could  the  ecclesiastical  powers  have  but  felt 
reconciled  to  the  lieformation,  in  leader  and  in  members, — a  reformation  im- 
periously demanded  by  so  many  councils,  and  agitated  afresh  by  a  hundred 
grievances  of  the  German  nation, — the  Avestem  part  of  Christendom  might 
have  continued  united;  and  if  ouly  Eck  and  his  associates  had  kept  aAvay 
from  the  Diet.  For  tiie  advice  which  the  Catholic  estates,  on  the  27th  of 
June,  in  conformity  Avith  his  instruction,  had  given  to  the  Emperor, — "To 
have  the  Confession  of  the  Evangelical  party,  examined  by  intelligent,  can- 
did, and  moderate  men,  to  adopt  what  Avas  commensurate  Avith  the  Gospel, 
the  Word  (tf  God,  and  the  (,  hristian  church,  but  Avhat  Avas  not  so,  to  confute 
by  the  Word  of  God,  and  to  restore  it  to  the  true  principles  of  Christianity," — 
could  not  have  been  better.  At  the  same  time  the  enquiry  should  have  been 
pressed  upon  the  Evangelical  party,  as  bother  they  Avere  determined  to  ad- 
iiere  to  the  Coniession  already  presented,  or  Avhether  they  had  somethiu"- 
further  to  introduce,  in  order  that  all  might  be  brought  to  one  determiua- 
lioii,  and  led  to  pursue  the  same  object.  But  uoav  commenced  the  artifices 
of  the  Romish  theologians,  and  especially  of  the  Pope's  legates  and  their 
subordinates,  Avhose  plan  it  was,  not  to  enter  into  any  further  discussions,, 
but  to  liring  ihcse  diflVrcaces  lo  a  termination  bv  force. 


56'  HISTORICAL 

These  men,  liowever,  were  not  successful  iir  their  uifiinious  dcsigu&,  aiiif 
even  the  well  disposed  found  but  little  more  success  in  tlie  accomplishment 
of  their  laudable  intentions.  Indeed  it  finally  cameto  this  result:  the  Em- 
peror desired  a  refutation  of  the  Confession  to  be  drawn  up  in  his  name,  to 
be  read  before  the  elector  and  his  attendants,  and  afterwards  the  whole 
subject  to  be  determined  according  to  his  proposition.  In  consequence  of 
this  instruction,  the  Romish  theologians  were  induced  to  commence  a  pre- 
paration of  this  Refutation.  Among  these  the  principal  was  John  Eck, 
who  had  been  created  prebendary  of  Regensburg  for  king  Ferdijiaud  ;  John 
Schmidt  or  T'aber,  provost  of  Ofen,  and  court  chaplain  of  the  king ;  John 
Cocklaus,  coiut  chaplain  of  duke  George;  Augustine  Marius,  the  sullragau 
bishop  of  Wartzburg  ;  Conrad  Wimpina  of  Frankfort,  who  composed  for 
Tetzel  the  Conclusion  against  Luther;  Conrad  Colli,  prior  of  the  cloister 
at  Kolen,  who  wrote  against  the  marriage  of  Luther,  and  on  that  account 
was  highly  applauded  by  Reuchlein  ;  the  monk  Medartus,  minister  of  king 
Ferdinand,  whom  Erasmus,  in  his  Colloquies,  dclineatesi  But  it  was  a  long 
time  before  they  accomplished  their  work,-  They  brought,  it  is  true,  a  great 
number  of  their  controversial  writings  against  Luther  and  his  doctrine,  such 
as  individual  essays  against  the  Confession;  but  according  to  Chytraus, 
their  first  draft  was  so  miserable,  that  it  was  torn  with  indignation  by  the 
Emperor  himself;  and  five  times  had  it  to  be  revised,  before  it  could  l)e 
brought  to  a  sufficient  degree  of  accuracy  so  as  to  satisfy  the  Emperor. 
This  was  not  efl'ected  until  the  third  of  August,  when  finally  the  work, 
which  was  called  the  Confutation,  was  permitted  to  be  read  in  the  German- 
language,  by  Alexander  Schweiss,  the  private  secretary  of  the  Emperor, 
before  the  members  of  the  Diet  in  session,  in  the  same  hall  in  which  the 
Confession  itself  had  been  delivered. 

This  Confutation  was  drawn  up  according  to  the  Latin  copy  of  the  Augs- 
burg Confession, — in  fact,  like  that  confession,  composed  in  Latin  and  Ger- 
man at  the  same  time,  so  that  the  arguments  might  be  directed  against  the 
several  articles  in  order,  rejecting  some  entirely  or  in  part,  or  such  as  pleased 
the  Avriters,  approving  partially  or  in  full.  1'he  testimonies  of  the  I'athers; 
the  decrees  of  councils,  the  canons,  the  traditions,  and  doctrines  of  the' 
Romish  church,  were  principally  employed  as  the  basis  of  their  arguments, 
but  to  the  holy  Scriptures  they  appealed  very  sparingly  indeed.  They  ex- 
pressed an  entire  conformity  with  the  first,  third,  eighth,  ninth,  sixteenth, 
seventeeth,  eighteentli-,  and  nineteenth  articles;  they  partly  accorded  with 
the  second,  fourth,  fifth,  sixth,  tenth,  eleventh,  twelfth,  thirteenthj  four- 
teenth, and  fifteenth  articles,  with  the  addition,  however,  of  the  specific 
Romish  dogmas  concerning  original  sin,  the  meritorious  nature  of  good 
works,  of  satisfaction,  and  the  canonic  statutes,  the  insufficiency  of  faith  for 
righteousness,  and  esj)ecially  with  the  addition  of  transubstantiation  to  the 
tenth  article,  the  doctrine  of  auricular  confession  to  the  eleventh  article, 
and  the  seven  sacraments  to  the  thirteenth  article.  The  seventh,  twen- 
tieth, and  twenty-first  articles  were  entirely  rejected,  and  the  same  fate  at- 
tended the  second  part  of  the  Confession  concerning  abuses,  yet,  the  latter, 
with  the  acknowledgment  that  abuces  do  exist  in  the  church,  especially 
among  the  spiritual  orders,  and  that  they  were  not  unwilling  to  have  them 
corrected.  At  the  conclusion  the  Emperor  declared  to  the  Evangelic;!! 
party,  that  he  now  hoped  tlu-y  would  all  come  to  an  agreement,  and.  iC 


rNTROUUCTIOJfc-  SB". 

riot,  as  protector  and  guardian  of  tlie  ciuirch,  he  '.tould  be  compelled  to  try 
stmis  other  means. 

In  the  meantime,  the  Emperor  might  feel  that  the  Confutation,  even  in  its 
improved  forui,  still  exhihited  very  numerous  blemisiies,  on  account  of 
which,  he  refused  to  the  Evangelical  party  the  traJiscrij)t  of  the  Confuta- 
tion which  they  solicited,  and  he  would  not  even  receive  their  Refutation, 
It?  compliance  with  the  order  of  tiie  elector,  and  some  other  theologians, 
who  instructed  him  to  prei)are  an  Apoioo;y  tor  the  Confession,  Melanchthou/ 
composted  this  Refutation,  according  to  tlie  short  sketches  of  the  Confuta- 
tion which  Cainerariiis  had  heen  aide  to  make  during  the  time  of  its  being 
read  before  the  member^;  of  tiie  Diet ;  and  besides  these  notes,  some  other 
writings  of  the  Roman  theologians,  written  in  opposition  to  the  Evangeli- 
cal party,  were  probably  euij)loyed.  Now  when,  on  the  twenty-second 
of  September,  the  abstract  of  the  resolutions  of  the  Diet  was  read,  and  it  was 
there  asserted,  that  the  (J!o«fession  of  the  Evangelical  party  had  been  refuted 
by  the  Confutation,  the  eiectorof  Saxonycaused  the  Apology  to  be  introduced 
and  presented  by  Rriifk.  Frederick,  the  count  palatine,  had  already  received 
it,  and  the  Emperor  himself  had  extended  his  hand  to  take  the  manuscript, 
when  king  Ferdinand  pushed  back  tiie  hand  of  the  Emperor,  whispered 
into  his  ear,  and  induced  him  to  refuse  the  reception  of  the  instrument. 

The  lirst  copy  of  the  Apology  was  composed  at  the  same  time  in  Latia 
and  German.  Chytraus  was  the  first  wiio  published  the  Latin  text,  ac- 
cording to  the  manuscript  of  Spalatin  ;  one  other  manuscript,  partly  by 
Spaiatin,  partly  by  Melanchtiion,  was  discovered  in  the  library  at  Wolfeu- 
biittel,  and  earlier  still,  in  the  library  of  the  university  at  Helmstadt,  and  a 
third  one  is  contained  in  the  Acts  of  the  diet  at  Brandenburg.  Both  the 
last,  Forsteman  has  made  public,  and  the  second  indeed,  in  his  new  book- 
of  Records,  page  357,  the  tjiird,  page  485.  The  first  impression  of  the  Ger- 
man text,  we  find  in  Ccelestin's  first  Augsburg  publication  of  the  German 
text  of  the  Augsburg  Confession,  1.577,  published  again  in  1597  and  in 
16J3,  and  after  that  reprintetl  in  a  literary  review  by  Bertram.  Forsteman 
has  also  given  an  edition  of  the  manuscript  found  in  the  arciiives  at  Cassel. 

Now  whL'u  a  second  abstract  of  tlie  diet  appeared,  in  harsher  language, 
still  making  the  reiterated  assertion,  that  the  Confession  had  been  refuted 
by  the  Conlutation,  necessity  itself  forcibly  impelled  its  friends  to  make  this 
unaccepted  x\pology  more  generally  known.  It  is  true  3Ielanchthon  had 
already  been  thinking  of  the  effort,  and  he  had  commenced  a  revision  of 
the  first  draft,  which  however  grCAV  into  a  regular  work,  and  in  the  middle 
of  April,  1531,  it  appeared  comolete  in  print.  The  Latin  text  was  com- 
posed entirely  by  Melanchthon,  but  the  German  by  Justus  Jonas,  is  not 
houever  a  mere  translation  from  tiie  Latin  ;  l)ut  as  Melanchthon  himself  co- 
operated in  the  work,  and  according  to  his  manner  made  additions  and  al- 
terations, which  do  not  appear  in  the  Latin,  an  independent  siguificancy 
must  by  all  means  be  assifrned  to  it. 

Melauclithon  gave  this  treatise  the  title  of  "The  Apology  for  the  Con- 
fession ;"  and  in  the  German  text,  "  The  Apology  for  the  Confession,  trans- 
lated from  the  Latin  into  German,  by  Justus  Jonas."  The  term  "Apol- 
ogy" excited  offence  among  the  opponents,  on  account  of  which  they  de- 
sired at  the  convention  of  8chweinfurt,  1.").32,  that  the  term  "Assertion" 
be  substituted  for  it,  or  that  the  term    Apology  l)c  exi)laincd  by  a  definition- 

s 


vx 


GO  HISTORICAL 

made  to  accompany  it.     Briick  declined  this  request,  m  the  name  of  the 
Evangelical  party,  while  he  replied,  "that  the  term  coidd  not  be  omitted; 
that  Apology  was  the  correlative  of  Confession  ;  that  the  princes,  however, 
and  his  friends  did  not  wish  that  other  articles  be  taught  different  from  those  • 
treated  of  here." 

2.  Its  Nature — Formation  of  tJic  text — its  Desii:^n. — The  character  of 
the  Apology  depends  naturally  upon  that  of  the  Augsburg  Confession,  of 
which  it  should  be  viewed  as  a  defence.  With  this  Confession  it  corres- 
ponds article  by  article,  in  couv^equence  of  which  Briick,  with  great  reason, 
called  it  "the  correlative  of  the  Confession;"  but  as  it  had  to  be  at  the 
same  time  directed  also  against  the  arguments  of  the  Confutation,  some 
articles  which  had  not  beea  opposed,  were  dispatched  with  a  brief  notice, 
in  order  to  aiiord  room  for  a  more  full  expliination,  a  further  confirmation, 
and  defence  of  those  which  had  been  made  the  subject  of  controversy  by 
their  opponents.  Only  the  latter  articles  in  the  Editio  Princeps  and  in  the 
Book  of  Concord  have  their  titles  superscribed,  but  neither  the  one  nor  the 
other  is  distinguished  by  having  nuadjcrs-to  the  articles.  Thus,  article  I. 
concerning  God,  and  article  111.  concerning  Christ,  are  but  briefly  dis- 
cussed, while  article  II.  concerning  original  sin  is  treated  more  at  large ; 
the  same  may  be  said  of  article  IV.  concerning  justification,  to  which  a 
Pttbdivision,  concerning  love  and  the  fulfilment  of  the  law,  with  a  reply  to 
the  arguments  of  the  adversaries  is  attached,  and  here  too  is  controverted, 
what  the  opponents  of  the  Reformation  have  alleged,  in  connection  with 
their  objections  to  article  TV.,  concerning  the  meritoriousness  of  love  and 
of  good  works.  Melanchthou  has  passed  over  articles  V.  and  VI.,  con- 
cerning the  ministry  of  the  church,  and  tl?e  good  fruits  of  faith,  because  he 
bad  ah^ady  referred  to  the  objections  of  his  opponent*,  in  the  foregoing  ar- 
ticles-. Articles  VI.  and  VII.,  concerning  the  church,  and  what  the  church 
ia,  he  has  brought  together  under  a  single  view,  and  he  has  only  cast  a  short 
glance  at  the  eighth,  which  found  a  willing  reception;  so  too,  in  reference 
to  article  IX.  concerning  baptism,  article  X.  concerning  thn  Lord's  Sup- 
per, article  XI.  concerning  confession,  briefly  discussing  what  relates  to 
article  XI.,  still  further  explaining  and  determinirsig,  the  evangelical  doc- 
trine concerning  confession,  as  treated  in  the  subdivisions  of  article  XII. 
Article  XII.  concerning  repentance,  with  the  appendix  concerning  confes- 
sion and  satisfaction,  is  treated  at  the  same  time  with  article  XI.  In  arti- 
cle XIII.,  coiiserning  the  number  and  use  of  the  sacrament3-,  the  doctrine 
of  the  Augsburg  Confession  concerning  the  sacraments,  is  established,  and 
at  the  same  time  the  argument  is  prosecuted  against  the  seven  sacraments 
of  the  Roman  church.  Article  XIV.,  concerning  ecclesiastical  orders,  is 
treated  briefly,  as  Avell  as  article  XVI.,  concerning  political  orders ;  article 
XVII.,  concerning  the  return  of  Christ  to  judgment,  ami  article  XIX-,  con- 
cerning the  cause  of  sin,  and  also  article  XVIU.,  concerning  freewill,  are 
reviewed  with  brevity,  in  reference  to  the  Pelagian  errors  of  the  opponents, 
and  the  errors  theace  resulting;  but  article  XX..  concerning  good  works, 
ii  discussed  tlie  less  explicitly,  because  these  objections  had  come  under 
consideration  already  in  article  IV.  On  the  contrary,  Melanchthon 
has  treated  article  XV.,  concerning  human  traditions  in  the  church,  the 
more  copiously,  because  the  enemies  of  the  Confession  sought  the  more 
earnestly  to  defend  the  nece&sity  of  human  traditions.     Nor  has  he  ex- 


nrrnoDUCTicrr. 


*8© 


aniined  article  XXI.,  couceniing  tlie  invocation  of  aaiuts,  with  less  circum- 
epectiou.  With  equal  (liligence  he  has  tlefeuded  the  coutroverted  articles, — 
-article  XXII.  of  the  abuses  iu  reference  to  both  elements,  article  XXIII. 
abuses  concerning  the  niurriage  of  priests,  article  XXI V.  ;iliitses  of  the 
mass,  article  XXVII.  abuses  of  monastic  vows,  ar-ticle  XXVIM.  abuses  of 
the  ])ower  of  the  church, — while  article  XXV.,  abuser  of  confession,  article 
XXVI.,  abuses  of  the  discrimination  of  food,  are  |)assed  over,  because  they 
had  already  been  treated  iu  the  articles  conceruiuj;  confession  and  satisfac- 
tion, and  concerninji;  human  traditions. 

Since  no  manuscripts  of  the  Apoloj^j^i  exist,  either  in  Latin  or  in  German, 
we  cau  only  refer  to  the  editimis  of  3Ielanchthon,  from  which  has  been  de- 
rived what  was  said  above  concerning  the  Augsburg;  Confession.  iWhile 
the  first  edition  was  going  tiirough  the  press,  Melanclithon  made  OBtire  al 
terations  iu  the  text,  an*l,  on.  this  account,  the  sheets  from  I.  to  O.^liad  Ij 
be  reprinted.  Vitus  Dietrich  preserved  these  six  sheets,  and  they  -still  ex- 
ist in  the  public  library  at  Nuremburg.  and  they  were  brought  before  tko 
public  by  the  rector  Hummel,  'ui  his  "  New  Library  of  rare  Uooks,"  1777. 
The  second  Latin  cditioi»  of  ITjol  in  octavo,  appears  not  less  altered,  tho 
text  of  wliich,  as  well  as  th;it  of  the  Conf^ssio  Variata  of  154U,  is  given,  and 
for  this  reason,  it  is  distinguished  with  the  name  too  of  Variata.  We  have 
already  remarked  that  the  German  Hditio  Pr'mceps  was  no  translation,  but 
merely  a  reproduction  of  tlie  Latin  ;  and  this  text,  in  a  later  edition,  especi- 
ally tint  of  1.533,  was  greatly  changed,  as  may  be  inferred  from  the  title: 
"Amended  with  diligence."'  This  first  Latin  and  German  edition  was 
received  into  the  Book  of  Concord. 

3.  Its  Autliurili/  and  imjmrtance. — As  the  first  draft  of  the  A-j>ology  was 
not  accej)ted  by  the  J^mperor,  and  as  it  was  not  published  by  the  Evau- 
gclical  party,  it  has  cousequectly  lost  its  original  symbolic  authority;  and  this 
authority  the  more  copious  work  of  Melanciat^hon  received  In  full.  But  this 
did  not  first  occur,  as  Baumgarten  contends,  by  its  reception  into  the  Book 
of  Concord,  but  it  was  brought  forward,  already  in  1.532  at  the  conveutiou 
of  Schweinfurt,  by  the  Evangehcal  party,  as  an  acknowledgment  of  their 
faith  ;  and  in  1537  at  Smalcald,  it  was  subscribed  together  with  the  Con- 
fession, nor  Avas  it  less  included  in  the  Corporc  Doctrintu,  before  the  publi- 
cation of  the  Book  of  Concord.  Concerning  its  Importance,  the  attacks 
of  the  adversaries  furnish  abu^ulant  eviilencc  ;  for  they  must  have  deeply 
felt  with  how  much  force  these  clear,  lucid,  and  elegant  arguments,  tho 
logical  acuteness,  tiie  q^^iict  serenity,  as  well  as  the  warm  benevolence  with 
which  this  treatise  was  composed,  would  bear  upon  the  trembling  infirmity 
of  their  own  doctrines.  Even  Cochlaus  himself  had  to  complain,  "that 
the  Apology  was  gratifying  even  to  most  of  the  members  of  the  Romaa 
church,  it  was  therefore  necessary  to  prepare  a  brief  confutation."  Indeed 
so  great  and  so  universal  was  the  impression  made  by  this  Apology,  that 
ho  could  find  no  one  who  would  print  his  confutation.  That  there  maybe 
found  some  errors  in  matters  of  secondary  importance,  detracts  nothing 
from  its  value.  On  the  most  essential  point,  namely,  on  doctrine,  it  is  &j 
pure  as  the  Confession  itself,  as  a  justific;Uion  of  which  it  was  written. 


SQ  -fllSTORICAt 

IV.  Tnz  Articles  of  Smalcaijd. 

1.  The  Appellation  and  Orls'in. — These  articles  derive  their  uan>e  from 
the  Convention  held  at  SmalcakI,  in  February,  1537,  this  being  the  sixth 
convention  of  the  seven  occasioned  by  the  le;i;;ue  of  Smalcald,  where  these 
articles  were  laid  before  the  theologiai>s  collected  there  on  the  snmmcns  of 
their  rulers,  and  there  they  were  subscribed  by  these  theologians.  Pope 
Paul  III.,  in  the  year  1536,  had  proclaimed  the  gmieral  and  long  desired 
council,  to  convene  on  the  23d  of  May,  1537,  at  Tdantua,  and  invited  the 
Evangelical  party  to  attend,  through  his  legate,  Peter  Paul  Vergeriua. 
The  Evaiigelical  party,  however,  entertained  no  great  hopes  as  to  the  is- 
sue of  such  a  council ;  indeed  it  was  their  opinion,  as  Luther  declared,  th-Jt 
there  was  no  need  of  a  council  on  their  part.  Yet  they  Avished  to  keep 
themselves  in  readiness,  if  one  should  be  held,  to  present  their  Confession 
i^^'  as  they  had  presented  it  before  the  Emperor  and  the  Kssemltly  at  Augsburg. 
With  this  view  the  elector  of  Saxony  gave  instructions  to  Luther,  on  th« 
eleventh  of  December,  1536,'to  prepare  articles  of  faith,  which  could  be  made 
the  grounds  of  deliberation  at  that  council.  Luther  immediately  drew  up 
these  articles,  privately  at  Wittemburg,;!)?.  accordance  with  ?he  charge  of  the 
elector;  rand  ip  the  year  1530,  at  his  request,  laitl  them  before  Agricola 
and  Spalatin  at  Amsdorf,  for  their  examination.  By  these  men  his  manu- 
rV^  \    script  was  approved,  and  on  the  third  of  January,  1537,  it  was  sent  to  the 

elector  by  Spalatin. 

There  is  .an  Appendix  attached  to  the  Articles  of  Smalcald,  which  was 
■composed  also  at  the  request  of  the  elector,  and  indeed  at  the  Convention 
itself.  But  although  this  injunction  related  to  all  the  theologians  present, 
and  it  is  reasonable  to  suppose  that  all  took  part  in  editing  the  work,  yet 
we  know  that  Melanchthon  took  up  the  pen.  and  that  he  exclusively  is  to  be 
.\  regarded  as  the  author.  For  fee  writes  to  Justus  Jonas;;  "  I  have  been  de- 
sired to  -write  something  against  the  power  of  the  Pope  of  Rome.  I  have 
«t^ritten  it  with  a  little  more  asperity  tiian  T  am  accustomed  to  use." 

Both  of  these  writings,  at  the  request  of  the  princes,  were  subs^cribed  bj' 
the  theolo,gian«  who  were  present  at  Smalcald.  Yet  we  need  not  supjjose 
(that  the  subscriptiod  w  as  completed  l>y  them  all  at  the  same  time  in  public 
.convention  ;  but  it  seems  much  more  probable,  so  far  as  it  relates  to  the  Ar- 
ticles of  Smalcald,  that  they  were  subscriled  by  some  ah'eady  at  Wittem- 
burg,  by  others  on  the  way,  to  whom  Spalatin  presented  a  copy  for  sub- 
scription, and  that  many  subscribed  alter  the  conclusion  of  the  Convention. 
The  signature  of  Melanchthon  is  quite  characteristic,  and  it  has  been  used 
as  a  great  objectiovi  to  him.  Kcelner  has  undertaken  .the  justification  of  Me- 
Saiichthon,  and,  as  it  appears  to  us  at  least,  has  rendered  it  evident,  that  his 
.overture,  which  has  been  made  the  eubject  of  so  much  reproach,  arcse  from 
his  unceasing  efforts  to  secure  a  more  desiriible  position  for  the  church  in 
relation  to  the  state.  We  must  leave  it  witii  our  readers,  to  examine  for 
themselves,  this  important  explanation  of  Kcelner.  We  give  here  one  from 
numerous  other  overtures  made  by  Melanchthon,  which  we  find  in  a  letter 
of  his  to  Camerarius  :  "I  do  earnestly  wish  that  I  were  able,  not  indeed  to 
establish  the  dominion,  but  to  restore  the  administration  of  the  Roman 
priests.  For  I  see  what  kind  of  a  church  we  are  about  to  have,  a  clergy 
,!mo8t  iriregularly  organized.     I  perceive  that  there  will  be  a  more  in^olera- 


INTRODUCTION.  gi 

ble  tyranny  liereiattT,  than  has  ever  yet  appeared."     How  exactly  did  Me- 
lanchthou  foresee  the  future  condition  of  the  church! 

Tim  signatures  were  attached  to  the  Appendix  after  its  completion  at 
Smalcald,  from  the  23d  to  the  2Gtli  of  February.  For,  on  the  2'-id  the  rc- 
<iuest  of  Brenz  was  n  ade  to  Bugenhagcn,  and  on  the  2Gth  Melanchthon 
makes  Ivnown  to  tlie  elector  that  all  the  theologians  who  were  present  had 
suhsci^J)ed. 

2.  'Their  Nature — Forinalion  of  the  text — their  Design. — The  Articles  of 
Smalcald  consist  of  a  preface  which  Luther  first  prefixed  to  thcui,  when  he 
caused  the  articles  to  he  printed  in  1538,  and  of  three  parts,  the  first  of 
which  contains  tlie  articles  respecting  the  Majesty  of  God,  founded  upon 
the  ecumenical  Symbols  ;  the  second  contains  the  article  concerning  the  of- 
fice and  work  of  Jesus  Christ,  and  three  articles  more,  concerning  abuses 
of  the  Papists,  which  have  special  reference  to  the  merit  of  Christ;  the 
third  part  contains  the  fifteen  articles  concerning  remaining  points  of  Chris- 
tian doctrine,  of  which  Luther  makes  this  remark  :  "  The  following  points 
or  articles  wo  might  discuss  with  learned  and  reasonable  Papists,  or  among 
ourselves."  And  then  follows  the  discussion  concerning  the  power  and  pri- 
macy of  the  Pope,  and  concerning  the  power  and  authority  of  the  bishops. 
In  this  way  the  Evangelical  princes  wished  to  justify  their  objections  to 
some  transactions  of  the  Pope  ;  for  they  had  already  determined  not  to  ac- 
knowledge the  authority  of  this  council.  And  thus,  these  articles  ought  to 
.be  considered,  laotso  much  a  confession  of  faith,  as  a  collection  of  all  that 
the  Evangelical  party  taught  as  true,  and  all  that  they  rejected  as  errone- 
ous. An  acknowledgment  of  the  former  they  urged  upon  the  council,  and 
in  reference  to  the  latter  tliey  expected  a  declaration  reforming  the  doc- 
trines of  the  Roman  church.  But  the  power  to  establish  what  ought  to  be 
taught  in  the  church,  and  what  ought  not,  they  were  determined  never  to 
yield  to  the  council. 

The  German  text  of  the  Articles  of  Smalcald,  as  tliey  came  from  the  pen 
of  Luther,  aflbrds  an  evidence  of  his  keen,  independent  mintl,  which  was 
not  to  be  bribed  or  bartered  in  what  he  Jaad  learned  from  the  Word  of  God, 
and  what  he  knew  to  be.tnue  ;  here  he  always  expresses  his  own  convic- 
tions with  that  vigor  and  acuteness,  which  were  peculiar  to  him.  Nor  is 
the  peculiarity  of  Melanchthon  less  observable  in  his  portion  of  the  Avork  : 
the  logical  analysis,  JCbe  compact  and  learned  arguments,  the  noble  and  dig- 
nified expressions,  merit  our  unreserved  acknowledgment,  and  secure  the 
lasting  influence  of  this  treatise  in  the  church. 

Both  manuscripts,  which  have  been  used  in  framing  the  text  of  the  Arti- 
cles of  Smalcald,  have  fortunately  been  preserved  down  to  our  time: — the 
original  copy  of  Luther,  which  was  kept  in  the  library  of  Ileidelburg,  and 
published  in  1817  by  Marheineck,  and  the  copy  of  Spalatin  which  was  ex- 
hibited at  the  Convention,  and  there  subscribed.  This  is  extant  in  the  ar- 
chives of  Weimar,  and  in  the  year  1553,  it  was  published  by  the  theologians 
who  were  there,  to  which  some  later  additions  of  Luther's  were  attached, 
under  certain  definite  signs,  and  the  places  of  omitted  passages  are  like- 
wise distinguished  by  marks.  This  copy  was  taken  into  the  (ierman  Book 
of  Concord  of  1580.  Luther  himself  in  1.538  had  caused  the  Articles  of 
.Smalcald  to  be  published  in  quarto  by  Hans  Luft,  at  Wittemburg,  after 
f9^.Jiicb,  in  the  same  year,  two  other  editions  appeared  in  quarto,   and  ihw 


63  HISTORICAt, 

again  in  1543,  and  1545,  octavo  editions  followed,  Avhich  were  superintend- 
ed by  Luther  himself,  as  rem;irked  nhove,  containing  many  alterations,  er- 
iher  by  additions  or  omissions,  which  do  not,  however,  change  the  sense. 

Luther's  work  was  published  in  154],  in  a  Latin  translation  by  Peter 
Genneranus,  a  Dane  of  the  village  of  (jenuera  near  Apenrade,  who  studied 
theology  for  eight  years  in  Wittemburg,  supported  by  the  king  of  Den- 
mark, who  was  an  inmate  at  Luther's  house,  and,  at  a  late  period,  became 
pastor  and  provost  of  Apenracfe,  but  finally  a  Koman  Catholic  and  a  pro- 
fessor at  Ingolstadt,  where  he  died  in  1584.  But,  in  consequence  of  the 
apostacy  of  the  author,  this  tran^-lation  was  not  received  into  the  Book  of 
Concord.  A  dilferent  translation, — alas,  by  far  a  worse  one, — the  author 
of  which  is  sup|)()sed  to  have  been  Selnecker,  tbongh  it  is  more  probable 
that  ho  was  only  the  editor  of  an  edition  of  it,  j)ublisiie(l  at  Wittemburg  iu 
1579,  has  been  received.  At  least  Feuerlein  has  remarked  that  the  text  of 
Selnecker  of  153D  and  the  edition  of  1579,  have  the  same  striking  errors  of 
the  press,  as  ultimum  ftrculum  instead  of  ultimum  Judicium.  Besides,  iscV- 
neckei'  published  a  particular  German  and  Lati«  edition  of  the  Articles  o-f 
Smalcald  in  the  year  158:2,  and  a  second  tinie  in  1GG9,  in  which  last  edition 
the  Latin  text  of  the  original  A|)pendix  is  given. 

For  as  Luther  wrote  these  articles  in  German,  so  Melanchthon  wrote  his 
Appendix  iu  Latin.  Yet  not  the  original  of  Melanchthon,  but  the  German 
translation  made  l)y  Vitus  Dietrith,  was  presented  to  the  estates  at  the  con- 
vention as  an  olHcial  text,  approved,  and  subscribed  by  the  theologians. 
Now,  although  Dietrich  published  this  work  already  in  1541,  with  the  re- 
mark :  '■'•  Written  by  I'hilip  Melanchthon,  and  translated  into  German  by 
Vitus  DieSrich," — yet  it  was  still  forgotten  that  Melanchthon  was  the  au- 
thor of  it,  and  in  the  other  publications  of  1540,  1542,  1549,  15(i0,  &c.,  it 
was  diijtingttished  as  being  without  an  author.  Hence  it  happened  that  the 
(heologians  of  Weimar,  when  they  in  l.j.''-3,  as  above  mentioned,  published 
the  Articles  of  Smalcald.  with  this  translation  from  the  manuscripts  found  iu 
the  archives  of  Weimar,  under  the  superscription  employed  'm  our  Book  of 
Concord,  without  any  reference  to  a  translation,  with  the  remark,  however, 
that  it  answered  as  the  German  original  text;  and  Selnecker,  in  his  Latin 
Concordia  of  1583,  employed  adiiVerent  Latin  translation  arranged  accord- 
ing to  the  German  copy,  although  Chytraus  had  printed  in  1571  this  Appen- 
dix as  the  composition  of  Melanchthon,  yet  under  jhe  false  date  of  1540. 
Hence  the  original  text  again  became  public;  and  finally  it  was  received 
into  the  Corpora  DoctritKV  of  the  corrected  Latin  Concordia  of  1581.  Since, 
however,  a  title  peculiarly  incorret-t  was  hei-e  retained,  we  must  be  very 
careful  not  to  be  led  into  error  by  the  misapplication  of  a  word.  There  ia 
another  German  translation  never  receivwl,  however,  in  the  church,  which 
Geyerberg  made  according  to  the  Sfras-burg  copy  of  1540.  For  all  these 
literary  explanations  our  thanks  are  due  to  the  industry  "f  Bertram,  whoso 
history  of  the  Symbolic  Ap|)endix  to  the  Articles  of  Smalcald,  Riederer  ihas 
published  at  Altdorf  in  1770,  enlarged  by  additions. 

3.  Thdr  Autkoriti/  aiid  Importance. — The  Article?  of  Smalcald  together 
with  the  Appendix  of  Melanchthon,  constitute  an  important  part'jgf  the  sym- 
bolic defence  of  the  Lutheran  church.  They  were  composed  at  the  request 
of  the  Evengelical  princes  and  estates,  presented  before  a  public  assembly  of 
<liese  nobles,  apjiroved  and  adopted,  raid  iu  connecticii  with  the  AugsbuFjj 


Goafession  and  the  Apology,  were  subscribed  by  the  theologians.     Thus 
^\as  proper  to  form  tlieiii  into  one  system  with  tlie  first  Symbols  ;  but  they 
have,  in  consequenee  of  their  nature  explained  above,  an  independent  sig 
nificance;  because  in  these  the  Lutherans  have,  for  the  first  time,  explaine 
ivith  fullness  and  jirecision,  their  relation  to  the  I'ope  and  to  I'opery.     We   ^ 
may  say  that  in  and  through  these,  the  Reformation  has  been  established, 
aud  a  separation  of  the  Evangehcal  from  the  Roman  churches  definitely 
settled.     With  great  justice  then  do  they  receive  a  place  in  the  Corjjora 
DoctritKe,  and  in  the  Rook  of  Concord. 


V.  VI.  The  two  Catkckisms  or  LcTirrn. 

I.  Their  Appellation  and  Origin. — The  first  church  had  catechumens  in- 
deed, but  not  catechisms,  in  our  sense  of  the  term.  Those  were  called  cate- 
ehumens,  who  luid  manifested  their  desire  to  become  members  of  the  Chris- 
tian church,  were  known  to  be  fitting,  and  now  stood  in  immediate  prepa- 
ration for  the  reception  of  Baptism.  These  catechumens  were  very  far  dif- 
ferent from  those  of  our  time.  They  were  persons  of  riper  years,  whose  in- 
struction had  to  be  conducted,  on  this  account,  in  a  form  quite  difiereut 
from  that  of  our  day,  as  we  perceive  from  the  Catecher.is  of  Cyril  of  Jerusa- 
lem, and  from  other  works.  Sucli  were  the  catechumens,  mentioned  in  the 
New  Testament,  as  Cornelius  the  cenlurion,  the  chamberlain  from  Etheo- 
pia,  Aquihi  aud  Priscilla,  AjhjHos,  the  learned  Jew  of  Alexandria,  and 
others;  such  were  the  earliest  of  the  church  Fathers,- — Justin,  Athenagoras. 
Tatianus,  Ireneus,  Tertullian,  Cyprian,  Arnobius,  Ambrose  while  bishop, 
Augustine,  and  others:  and  if  we  refer  to  the  oldest  catechetical  pupil,  Con- 
stantine  the  Great,  who  a  short  time  before  his  death,  caused  himself  to  bo 
recorded  in  the  number  of  those  under  jirepai-ation  for  Baptism,  and  showed 
himself  in  this  peculiar  relation,  as  humble  as  he  was  ardent  aud  fond  of 
learning. 

As  to  the  instruction  of  these  catechumens,  which  was  performed,  not  in 
churches,  but  in  particular  buildings  called  xar>;';^oi,una,  catechets  were 
more  especially  necessary  tor  the  itnprovement  of  these  caiecheiieal  schools, 
and  suitable  books  had  to  be  prepared,  as  that  by  Gregory  of  Nyssia, — the 
0  Xoyoj  xatr^x^.'^'-'^^-'^i  "  /'^<'7"'f>  '"*''  ''^''^  '^V  Augustine, — de  catechizavdis 
rudilnis, — a  guide  by  which  Augustine  shows  to  the  deacon  Deogratias, 
how  he  iiad  to  manage  catechumens  who  were  men  of  business,  learned 
individuals,  grammarians,  aud  other  persons  already  grown  up  and  well  edu- 
cated. These  and  oilier  catechetical  writings  of  the  first  century,  necessa- 
rily were  compelled  to  have  reference  always  to  the  polemical  objections  of 
the  Jews  and  pagans  against  the  Christian  system;  but  their  contents  as- 
sumed a  dilVerent  aspect,  trom  the  time  the  church  attained  a  secure  posi- 
tion, the  access  of  adults  became  less  frequent,  and  the  ba[)tism  of  children 
grew  into  general  practice.  The  form  of  instruction  gradually  approached 
more  and  more  oiu'  form  of  instruction  previous  to  confirmation  ;  but  alas  I 
with  the  cessation  of  opposition  and  through  the  burden  of  the  task  in  gea- 


\ 


64  HISTORICAL 

eral,  the  zeal  of  instructors  was  lost,  instruction  relapsed,  and  an  outward',^ 
ceremonial  service  took  the  place  of  information  and  of  a  living  faith. 

Great  praise,  however,  is  due  to  Charles  ttie  Great,  who  perceived  the 
importance  of  religious  instruction,  and  earnestly  labored  to  promote  its  ex- 
tension. He  and  Lewis  gave  prescriptions  for  the  catechetical  instruction: 
of  the  people,  in  the  common  language  of  the  Romans,  as  well  as  in  the 
theological  language  of  the  church.  In  the  eighth  and  ninth  centuries,  the 
first  German-  catechisms  appeared,  namely,  those  by  Kero  of  Galie  and 
Godfrey  of  Weiseuburg,  and  then  again  in  the  eleventh  centm-y  by  Notker 
Labco.  Ulric,  bishop  of  Augsburg,  made  it  the  especial  duty  of  the  clergy 
to  attend  to  the  catechetical  instruction  of  the  people;  and  Otto  of  Ham- 
burg assigned  forty  days  to  the  pagan  applicants  as  a  period  of  preparation^ 
for  J3a])tism.  On  the  whole,  however,  there  appeared  much  less  solicitude 
in  regard  to  catechetical  instruction  in  the  dominant  church,  up  to  the  time 
of  the  Reformation.  Only  the  treatise  of  Gerson,  de  parvulis  tralicndis  ad 
Christum,  and  the  treatise  of  the  bishop  of  Chester,  Reginald  Peacock,  can 
be  named  as  elementary  works  on  the  Christian  religion.  But  so  much  the 
more  active  were  the  sects  which  had  seceded  from  the  church, — the  Albi- 
genses,  Waldenses,  and  the  followers  of  VVickliff  and  of  Huss, — for  they  were 
well  assured  that  their  own  existence,  under  the  oppressions  of  th'edominant 
church,  chiefly  depended  upon  a  radical  instruction  of  the  young. 

Luther  was  also  aware  of  this.  The  Reformation  would  prosper  then 
^\  ^'  only,  when  its  interest  was  identical  with  that  of  the  people,  and  this  could 
"only  take  place  when  the  people  from  their  youth,  under  suitable  instruc- 
tion, were  initiated  into  the  doctrines  of  the  church,  by  a  knowledge  of  the 
truth.  Already  in  1518  he  published  some  works  adapted  with  this  view 
to  the  instruction  of  the  people ;  but  these  were  treatises  which  we  may 
very  properly  term  his  first  catechisms, — •'  Short  forms  of  the  Ten  Com- 
mandments, of  the  Creed,  and  of  the  Lord's  Prayer;"  which  were  printed 
in  that  year  five  times,  once  in  the  following  year,  and  still  more  frequently 
without  any  mention  of  the  year  and  place.  Other  men  followed  his  ex- 
ample ;  and  in  1525,  Jonas  and  Agricola  of  Eisleben,  by  the  instruction  of 
the  elector,  undertook  the  preparation  of  a  catechism. 

But  all  the  catechisms  which  appeared  in  the  early  days  of  the  Reforma- 
tion, could  not  retain  the  general  esteem  of  the  people  ;  they  all  had  to  yield 
to  the  catechism  of  Luther.  Very  early  he  had  conceived  the  design  of 
writing  a  catechism;  for  he  says  in  the  preface  tot  his  work,  entitled,  Ger- 
man Mass  and  Order  of  divine  service  :  "  In  the  name  of  God,  a  plain',  sim- 
ple, unadorned  catechism  is  necessary,  first  of  all  in  the  German  sepvibe.- 
But  a  catechism  is  a  book  of  instruction,  in  which  we  may  teach  those  hea- 
thens who  wish  to  become  Christians,  what  doctrines  and  duties  they  must 
believe,  perform,  allow,  and  understand.  Hence  those  young  people,  who 
are  to  receive  instruction,  and  who  must  learn  the  Creed  before  they  are 
baptized,  are  called  catechumens.  And  let  no  one  think  himself  so  wise  a» 
o  despise  this  amusement  of  children.  When  Christ  wished  to  gain  men, 
he  himself  had  to  become  a  man  ;  so  if  we  expect  to  gain  children,  we  must 
become  children  with  them."  But  Luther  readily  perceived  how  absolutely 
necessary  it  was  that  he  shonld  undertake  this  work,  when  he  assisted  in 
the  church  visitation  held  in  Saxony  in  1527  and  1529.  Of  this  he  speaks 
himself  in  the  beginning  of  the  preface  to  his  Smaller  Catechism  :  ''The 


IXTRODl  CTION.  65 

deplorable  moral  \vrett:liL-iliies.i  wliicli  1  rcceuily  ^vltiieased,  >vhcn  I  visited 
your  parislias,  has  impelled  me  to  publish  this  catechism,  cirawu  up  in  a  very 
simple  and  brief  form.  Eternal  God  !  what  distress  did  I  behold  ! — The 
people,  especially  those  living  in  villages,  and  even  curates  for  the  most 
pait,  pos.-iJss:ng  so  little  knowledge  oi'  the  Christian  doctrine  '■  Thua 
on  both  hands  Luther  observed  delicieucies, — on  the  part  of  the  people,  tbo 
want  of  Cliristi..n  knowledge,  on  the  part  of  ministers,  an  unfitness  for  the 
pr()[)er  per.or^n.iuee  of  their  ollicial  duties.  Both  of  these  deficiencies  alTec- 
teJ  hi;n  to  the  heart;  to  both  ]>arties  assistance  must  be  allbrded,  and  thus 
tho  two  cat^ichisms  took  their  origin,  wiiich  aiibnl,  to  an  extent  as  yet  un- 
surpassed, ni)t  only  all  that  is  necessary  i'or  a  Christian  to  know,  but  to  thj 
minister  also  excellent  instfuctiuiis  for  a  profitable  use  of  tbcEe  doc- 
trinal books. 

Though  such  be  the  origin  ofbotli  cateoriisms,  it  must  not  be  supposed, 
however,  that  Luther  comj)osed  his  i.arge  Catechism,  which  he  had  com- 
menced already  at  the  end  of  lo2ti,  from  the  first  as  a  manual  for  the  teach- 
er; but  according  to  his  Shorter  Preface,  he  designed  this  catechism  "  is  a 
book  of  instruction  fur  children  and  illiterate  persons,"  and  he  shows  at  the 
coa^'lusion,  thj  threefold  division  of  the  catechisui,  v»hich  was  the  usual 
practice  among  tlie  ancients, — the  Ten  Commandments,  the  Creed,  and  the 
Loid's  I'rayer, — where  he  says,  that  he  would  close  with  these  three  divi- 
sions; and  these  he  arranges  under  the  superscriptions,  "the  First  Part,'' 
"Second  Part,"  "Third  Part;"  and  he  then  gives  the  article  concerning 
Baptism  and  the  Lord's  Supper  as  an  appendix.  lu  the  tame  manner  he 
proceeds  throughout  in  the  explanation  of  the  principal  divisions  :  at  the 
be;iinning  of  the  part  concerning  Baptism,  he  sayg  :  "We  have  now  com- 
pleted the  tlirie  principal  divisions  of  the  common  Christian  doctrine;  in 
addition  to  these,  we  have  still  to  speak  of  our  tv,o  sacraments,"  &c.;  and 
in  the  conclusion  he  enters  still  further  into  tiie  consideration  of  the  design 
of  the  work  lor  the  old  and  tiie  young.  With  this  the  declaration  of  Luther, 
in  his  leiter  of  the  13th  of  janm.ry,  15^9.  to  Martin  Gorlitz,  exactly  corres- 
ponds :  "  I  am  now  engaged  in  preiniring  a  catechism  for  tlie  uninstructed 
members  of  the  churcli ;"  where,  there  is  no  need  of  supposing,  as  seems 
to  have  btcii  done  up  to  the  present  tune,  lliat  he  spoke  in  reference  to  the 
Sm;d  er  Ci;t.'chisni.  Judging  from  the  plan  of  the  Larger  Catechism,  and 
from  his  own  deciaratitn  above  referred  to,  Luther  from  the  first  had  not 
the  design  of  writing  tuo  caiechinis.  But  liis  work  expanded  under  his 
hand,  and  at  the  coin|)lefion  of  it,  he  knew  that  it  would  not  be  suitable,  iu 
this  Ibr.ai,  lor  the  instiuction  of  the  common  people,  of  children,  and  the 
unlearned;  and  liencc  he  determined  to  prepare  for  these  persons  a  small 
catjchism.  In  April,  LjC9,  the  Larger  Catechism  was  completed  in  the 
German  language  ;  in  Mr.y  anil  July  a  translation  was  executed  by  Loulcer 
and  ObsoptEUs  ;  towards  tiie  end  of  summer  the  Smaller  Catechism  ap- 
peared, a  Liitin  translation  of  vihich  v.as  in  circulation  so  early  as  iu  Sep- 
tember. That  the  Smaller  Catechism  had  not  yet  been  thought  of  at  the 
completion  of  the  larger  ou'n  is  provi-d  beyond  a  doubt  l)y  the  remarks  of 
Obsop;T:u3  in  the  preface  to  his  translation  of  the  Larger  Catechism,  July 
1  :  "But  to  this  we  have  added  tlie  two  catechisms  of  John  Brentius,  of 
the  church  of  ILill'.  for  ibey  may  serve  ;j8  an  a!  strart  or  epitome  of  this 
♦juf  which  i.«  moro  difu-  ■." 

0 


66  HISTORICAL 

Whether,  in  the  composition  of  his  catechisniSf  Lrither  harf  recourse  to 
writings  of  the  kind  already  existing,  more  especially  those  of  the  Bohemian 
Brethren,  who  had  advanced  further  in  this  branch  of  ecclesiastical  litera- 
ture, than  the  Romish  church  had  at  that  time,  is  a  question  very  difficult 
to  decide.  Augustine  denies-  this,  asserting  that  this  catechism  appeared 
much  later;  but  Kcelner  with  propriety  reminds  us  that  the  Bohemian 
Brethren,  already  in  1523,  had  caused  a  catechism  to  be  printed  in  German 
and  Bohemian,  and  had  likewise  sent  a  Latin  copy  to  Luther;  and  these 
are  facte  which  he  declares  in  a  particular  treatise.  It  is  moreover  worthy 
of  obseiTation  that  their  catechism  contains,  besides  the  three  ancient  divi- 
sions of  the  doctrines  of  the  church,  the  doctrine  also  concerning  the  sacra- 
ments, and  the  table  of  family  duties.  And  although  Luther  has  adopted  a 
similar  arrangement  for  his  Smaller  (,'atechism,  yet  he  has  entirely  re- 
modelled the  whole  text,  so  far  as  it  was  not  taken  from  the  Bible  ;  and  with 
great  justice,  indeed,  in  addition  to  other  epithets  of  distinction,  with  which 
his  cotempomries  and  posterity  have  honored  him,  he  seems  richly  entitled 
to  that  of  "  Father  of  Catechisms." 

It  still  remains  for  u»  to  refer  to  the  appellations,  under  whish  Luthei' 
caused  his  doctrinal  works  to  appear.  The  smaller  one  he  calls,  "  The? 
Enchiridion,  or  Small  Catechism  for  the  common  curate  and  minis- 
ter;" The  larg^er  one  be  calls,  "The  German  Catechism."  The  name 
catechism  for  sRch  writings*  as  were  calculated  to  subserve  the  instruction 
of  the  yoi«Tg,,  was  already  in  general  currency.  That  term,  however,  was 
not  applied  to  any  works  of  Christian  antiquity.  To  such  writings  was 
then  applied  the  term  xa-t-zj^^r^nti,  from  xaty;x!^<^,  i'l  the  sense  of  "to  sound 
into  the  ear  of  any  one,"  that  is,  "  to  instruct  by  word  of  mouth,"  and  then 
again,  "  to  inform  concerning  something,"  "  to  teach  about  something, 
Acts  2L  24,  especially  in  reference  to  religious  truths;"  iiswhich  sense  this- 
word  soon  afterwards  «ame  into  general  use  m  the  church,  Luke  1,  4; 
Rom.  2,  18 ;  1  Cor.  14,  1£>;  Gal.  6,  6 ;  and  especially  Acts  18,  25.  Kcelner 
contends  that  the  word  catechism  was  first  introduced  by  the  Bohemian 
Brethren,  who  had  named  their  catechetical  writings  Catechesis  or  Cate- 
chismus.  In  1525,  as  above  remarked,  the  elector  of  Saxony  had  ordered 
the  composition  of  a  catechism:  and  thus  it  appears  that  the  word  was  at 
that  time  in  general  currency  in  our  »ense.  The  first  work,  however,  which 
appeared  in  Germany,  under  the  name  of  Catec¥ism,  was  the  catechism  of 
Rurer  and  Althammer.  An  evidence  of  the  great  value  which  Luther  and 
the  church  after  him  always  attribwted  to  thes«'  doctrinal  treatises,  is  de- 
rived from  the  fact  that  the  Catechism  was  popularly  called  "  the  Layman's 
Bible." 

2.  TViffV  Nature — Format  fan  of  the  text — their  Design. — The  cate- 
chisms of  the  ancient  church,  as  Luther  found  them,  consisted  of  three 
principal  divisions.  These  were,  — L  The  Decalogue,  so  that  instruction 
might  be  given,  according  to  the  arrangement  of  the  Ten  Commandments, 
concerning  good  works,  and  the  cardinal  virtues,  and  then,  on  the  other 
hand,  concerning  the  seven  mortal  sins.  2.  The  Creed,  most  frequently 
the  Apostolic  Symbol  only,  freqitently  also,  similar  to  the  Weisenburg  cate- 
chism, the  Athanasiun  creed,  together  with  the  hymn  of  saint  Ambrose. 
3.  The  Lord's  Prayer,  with  an  explanation,  which  was  likewise  taken  out 
of    the    above  mentioned    calechiPTO-    and    partially    retained    by    Luther. 


INTRODUCTION.  67 

Tlke«e  were  the  three  divisions,  which  have  descended  from  the  Fathers 
down  to  the  churches  of  the  j)resentday.  The  catechism  of  the  Bohemian 
IJretin-en  had,  besides  these,  the  doctrines  concerning  the  sacraments,  and 
a  tal)le  of  family  duties. 

(Jonformahly  with  the  uniform  aim  of  his  lahors,  Luther  has  observed 
this  arrangement  of  tiie  ancient  churcli.  With  this  view,  his  Larger  Cate- 
chism originally  contained, — 1.  The  Short  Preface;  2.  The  text  of  the 
Ten  Commandments,  of  the  Apostolic  Symbol,  and  of  the  Lord's  Prayer; 
to  which  was  added, — 3.  The  words  of  the  institution  of  Baptism  and  of 
the  Lord's  Supper;  after  the  text,  every  time  it  is  repeated,  an  explanation 
follows.  The  "Admonition  to  Confession"  was  not  contained  in  the  quarto 
Editio  Princeps  of  l~y2i),  yet,  in  the  same  year,  it  appeared  in  both  octavo 
editions.  The  Larger  Preface,  together  with  the  appendix  concerning  Con- 
fession, followed  in  the  quarto  edition  of  the  next  year,  and  thus  to  the 
present  time,  in  all  the  following  editions,  the  text  remains  principally  the 
same.  It  is  true,  Luther  made  alterations  here  and  there,  in  the  words  and 
expressions  of  his  original  text,  but  which,  as  we  have  intimated  in  a  fore- 
going passage,  were  of  no  great  consequence,  especially  as  all  the  editions, 
from  1529  to  L538,  remaiued  entirely  the  same,  while,  on  the  contrary,  the 
edition  of  1.538  exhibited  considerable  alterations. 

The  text  of  the  Editio  Princeps  was  received  into  the  Book  of  Concord, 
because  it  was  inserted  in  the  German  and  Latiu  editions  of  the  works  of 
Luther.  Hence,  in  the  German  Book  of  Concord,  the  "Admonition  to 
Confession,"  together  with  a  large  division  of  the  explanation  of  the  Lord's 
Prayer,  has  been  omitted. 

Latin  translations  of  this  catechism  appeared  very  early,  and  first  of  all 
by  Lonicer:  "The  Catechism  of  Luther,  translated  into  Latin  by  John 
l^onicer,  .Marburg,  1529."  Lonicer  w  as  professor  of  the  Latin  and  Greek 
languages  at  3Iarburg,  and  he  dedicates  his  translation  to  Laticus  Paulu« 
Rosellus  of  PaduM,  who  had  desired  him  to  |)repare  a  translation  of  the 
work  of  Luther.  Soon  after,  a  translation  by  Obsopceus  appeared  :  "The 
■Catechism  of  Dr.  Martin  Luther,  the  theologian,  most  worthy  to  be  read, 
translated  into  Latin  by  Vincentius  Obsopceus,  w  ith  the  addition  of  two 
catechisms  by  John  Brentius,  translated  by  the  same  hand,  Hague,  1529." 
Obsopceus  was  summoned  by  prince  George  to  Anspach,  in  order  to  in- 
struct the  young  in  general  literature,  and  he  dedicated  this  translation  to 
Albrecht,  margrave  of  Brandenburg.  This  translation  was  published  again 
and  again  in  1.536;  and  in  the  editions  of  Peter  Brubach,  it  appears,  so  far 
as  we  are  al)le  to  judge  from  a  comparison  of  the  editions  accessible  to 
us, — that,  for  instance,  published  by  Brubach  in  1.544  at  Frankfort, — to  be 
in  a  very  complete  and  greatly  improved  form.  It  has  been  received  into 
the  Latin  Book  of  C/oncord,  though  greatly  altered  by  Selnecker,  and  not 
much  to  its  advantage. 

We  cannot  describe  the  m-iginal  |)]an  of  the  Smaller  Catechism,  since 
the  Editio  Princeps  of  that  catechism  is  no  longer  extant.  Riederer  des- 
cribes a  copy,  of  1529,  which  was  found  in  the  library  of  the  university  of 
Altdorf.  This  has  the  title,  "  Enchiriilion  :  the  Small  Catechism  for  the 
^•ommon  curate  and  preacher,  enlarged  and  improved,  by  Martin  Lu- 
ther, Wittendiurg."  And  at  the  end  :  "Printed  at  Wittemburg  by  Nickol 
Schirlenz.    LVJO."     After  the  title.  folTows  tiie  ordinary  preface,  and  after 


68  HlsrOIlICAL 

this  the  five  chief  heads,  each  of  which  has  a  particular  title  covering  one 
whole  page,  with  the  additional  object  every  time  expressed,  "  As  it  is  most 
plainlj'  to  be  taught  by  a  father  to  his  family."  The  text  agrees  with  cufs, 
only  the  Commandments  are  given  in  a  shorter  form.  For  instance,  the 
fourth  commandment  reads  thus:  "Thou  shalt  hor.or  thy  father  and  mo- 
ther." In  the  third  chief  head,  concerning  the  Lord's  Prayer,  the  Intro- 
duction is  not  inserted,  and  of  the  Conclusion  we  lind  only  the  word  Amen, 
v/ith  the  usual  defmition.  After  the  five  divisions,  succeed  the  morning  and 
evening  prayers,  with  tiie  grace  at  meat,  and  likewise  the  table  of  family 
duties.  After  these  follow  the  form  of  tlie  marriage  ceremony,  and  that  of 
Baptism,  and  in  conclusion,  a  brief  form  of  C(  nfessicu.  in  this  copy  there 
v/as  added  the  German  Litany,  with  the  notes  of  some  melodies,  several 
prayers  and  religious  collections. 

In  the  later  editions,  a  form  of  Confession  was  inserted  by  Luther,  be- 
fore the  principal  division  of  the  Lord's  Supper  ;  but  we  cannot  say  at  what 
time,  as,  of  the  old  editions  of  the  Enchindion,  we  could  procure  only  that 
published  at  Witfemhurg  iu  15-39,  a  very  beautiful  but  sc;irce  edition,  and  tliis 
does  not  contain  it.  The  fifth  division,  as  v,e  have  it  in  the  Eook  of  Concord, 
is  not  characterized  iu  this  way  by  Luther,  and  still  less  by  the  superscription 
in  our  present  catechisms, — "  The  w  urds  of  tiie  oliice  of  tlu  keys,"  with  the 
two  following  questions :  "  What  are  the  words  of  the  ofKce  of  the  kej-s?"  and 
'-'  What  does  this  imply  ?"  This  section,  from  tiip  year  15G4  on,  v.  as  acciden- 
tally inserted  between  the  division  coneeraing  Baptism  and  that  concerning 
the  Lord's  Supper,  especially  in  opposition  to  the  Calviniats,  v.  ho  sought  ta 
expel  the  Confession  and  Absolution  out  of  the  church;  and  notvi'ithstand- 
ing  this  location  of  it,  it  Avas  called  the  sixtli  division.  It  is  worthy  of  re- 
mark, that  i\Iatthesius,  in  his  sermon  on  the  life  of  Luther,  speaks  of  the 
sixth  division  of  the  Instructions  for  children,  and  places  Absolution  be- 
tween Baptism  and  the  Lord's  Supper,  a  proof  that  this  arrangement  was 
in  vogue  at  that  time,  thirty-six  years  tifter  ths'  appearance  of  the  Catechism. 

From  whom  this  division  iu  its  present  form  took  its  rise,  has  not  j'ct 
been  determined.  It  was  ascribed  at  an  early  period  to  the  first  general 
superintendent  of  Pomcrania.  John  Knijistroy,  because  he  hid  this  '■'sixth 
division  of  the  Catechism,  concerning  confession  and  the  keys  cf  the  king- 
dom of  heaven,"  in  the  year  L5."4,  before  the  synod  of  Grelfswald,  fcr  their 
approbation.  But  Mohnike.  in  his  treatise  concerning  the  sixth  division  of 
the  Catechism,  has  shown  that  the  text  of  Knipstroy  reads  entirely  dittcrent 
from  ours.  As  little  is  it  to  be  siippojed  that  Brer.s.  or  I.u'Jier  hiuiself,  ;;.s 
it  is  believed,  is  the  author  of  it ;  but  its  origin  it.  to  lie  sought  in  the  well 
known  sermons  at  Nuremburg  and  Brandenburg  on  the  critechism.  The 
fifth  sermon  is  entitled,  •'  A  sermon  on  the  office  of  the  keys,"  and,  after  the 
citation  of  the  passages  from  John  20,  22,  -.3,  it  aslcs  the  q-.iestien  :  "  How- 
are  these  words  to  be  understood?'  Then  follows  the  answer:  "I  be- 
lieve,"— exactly  as  in  our  catechism. — "that  what  the  called  servant  of 
Christ  does,  is  the  same  as  if  Christ  our  blessed  Lord  himself  had  executed 
it."  And  Franke  arrives  at  the  same  conclusion,  who,  so  far  as  we  know, 
v/as  the  first  to  investigate  and  determine  the  question. 

Later  editions  of  the  Catechism,  have  still  another  special  appendix: 
"  Some  Christian  questions  v,ith  their  answers,  for  those  who  wish  to  ap- 
jiroacb  the   Sucrc^jent,  drav.'a  up  in  simple  :.nu   cxprc.:,sive  ;crn;s,  hy  Dr- 


INTRODUCTION.  69 

Martin  Luther."  This,  however,  has  not  been  received  into  the  Book  of 
Concord.  The  form  of  the  marriage  ceremony  and  that  of  Baptism  ivaa 
omitted  in  the  general  collecticu  lor  the  L'ook  ol  Concord,  and  this  was  the 
cause  of  great  oficnce  to  tlie  theologians  of  Ilehnstadt  and  of  Bmnswick. 
Chemnitz  was  also  dissatisiied.  Tiie  omission,  however,  may  be  justified; 
for, — 1.  Neither  of  tiiese  is  a  writing  of  doctrine  or  of  confession,  but  merely 
a  book  of  ceremonies,  and  a  liturgy.  2.  The  churches  of  ditleient  countries 
should  enjoy  freedom  in  forms  of  ceremony.  And, — 3.  From  what  appears 
to  be  the  character  of  the  churches  of  Oberland,  and  those  in  the  Palati- 
nate, which  have  not  employed  forms  of  exorcism  in  connection  with  the 
ceremony  of  Baptism  ;  and  consequently  they  might  take  olTence  at  this 
form  of  Baptism,  while  in  other  lands  different  forms  of  marriage  ceremony 
have  been  practised.  In  this  view,  the  three  civil  electors  agreed,  that  it 
was  entirely  immaterial  whether  these  two  books  were  added  1o  the  Book 
of  Concord,  or  omitted.  It  is  only  necessary  to  remark  here  that  Luther, 
already  in  1528,  h;id  translated  into  German  this  little  work  on  Baptism, 
from  the  common  Latin  Formula,  rnd  in  li;24  or  lc£G,  had  revised  it,  but 
at  a  later  period,  composed  the  additional  book  on  the  marriage  ceremony. 

The  Smaller  Catechism,  in  tlie  year  l^^'Q,  was  translated  into  Latin  at 
two  different  times  ;  once  by  some  anonymous  translator,  ;;nd  then  again 
by  Sauerman,  with  the  knowledge  and  approbation  of  Luther.  The  first 
translation,  which  Riederer  describes,  is  the  more  especially  important  be- 
cause it  most  probably  was  finished  immediately  after  the  first  ini])ression 
of  the  Catechism,  and  presents  that  work  in  the  original  form,  wliicli  is  now 
lost  to  us.  It  was  given  as  the  last  part  of  the  Prayer-book  of  Luther,  and 
contains  the  usual  preface,  "Epistle  to  the  curates  and  preachers;" 
after  v.hich  a  very  simple  and  brief  explanation  of  the  Catechism  follows. 
In  the  first  two  divisions,  however,  it  is  not  drawn  up  in  questions  and  an- 
swers, but  in  such  a  manner,  that  tiie  explanations  can  be  derived  immedi- 
ately from  the  expressions  of  the  text.  Of  the  Confession  and  the  form  of 
Absolution,  nothing  appears;  the  introduction  of  the  fifth  division  reads 
somewhat  dilTerently,  and  the  morning  and  evening  pr'ayers,  and  the 
prayers  at  table,  with  the  table  of  family  duties,  appear.  This  translation, 
as  a  comparison  of  it  with  the  description  of  Riederer  proves,  has  been  re- 
ceived in  the  Wittemhurg  Latin  edition  of  the  works  of  Luther,  with  a  very 
few  alterations  in  the  fourth  division.  And  consequently  we  might  have 
good  reason  to  maintain,  that  the  Catechism  is  contained  in  its  original  form 
in  the  Latin  works  of  Luther.  The  translation  of  Sauerman  has  the  title  : 
"A  small  Catechism  for  small  boys  in  school.  Little  boy,  do  not  despise 
this  httle  book.  It  contains  the  chief  precepts  of  the  great  God."  This 
translation,  with  alterations  however,  has  'been  received  into  the  Book  of 
Concord,  and  not, — as  has  been  supposed  up  to  the  present  time, — a  trans- 
lation no  longer  existing,  mr.de  by  Lonicer  or  by  Justus  Jonas.  Other 
translations  into  Latin  appeared  as  soon  as  this  catechism  began  to  be  used 
in  schools  of  learning. 

Besides,  the  Smaller  Catechism  of  Luther  has  been  translated  into  the 
Greek,  Hebrew,  Arabic,  and  Syriac  languages,  and  afterwards  into  nearly 
all  living  languages.  Already  in  the  first  years  of  its  publication,  it  ap- 
peared in  the  different  dialects  of  the  German  language.  The  editions 
which  It  underwent,  are  innumerable  ;  no  other  look,  except  the  holy  Scrip- 


^0  HISTORICAL 

tures,  enjoyed  so  great  a  circulation  as  this  bible  of  the  laity ;  so  that  Mat- 
thesius,  thirty-seven  years  after  its  appearance,  cohUI  Avrite:  "Praise  be 
to  God  !  more  than  a  hundred  thousand  copies  have  been  printed  up  to  our 
time,  and  it  has  been  introduced  in  every  language  in  abundance,  in  every 
foreign  land,  and  in  all  the  Latin  and  German  schools." 

After  the  remarks  in  section  first,  little  more  need  be  said  in  reference  to 
the  Design  of  both  these  catechisms  of  Luther.  The  excellent  prefaces  to 
them  both,  plainly  point  out  this  design.  The  Smaller  Catechism  may 
serve  as  a  manual  and  book  of  instruction  for  the  young,  for  domestics,  and 
for  those  of  ordinary  attainments  ;  but  the  larger  one  will  serve  for  the  ma- 
turer  Christian,  and  the  minister  himself.  Though  Luther  had  not  this  ob- 
ject in  view  in  composing  his  Larger  Catechism,  yet  his  labor  extended 
under  his  hand,  as  he  afterwards  perceived  and  declared  himself: 
"The  Smaller  Catechism  is  the  snbstance  of  this,  condensed  into  a  briefer 
form,  showing  what  a  Christian  ought  to  know  and  believe  in  order  to  his 
own  salvation  ;  but  the  larger  one  contains  the  explanations,  the  further 
proofs,  and  applications  of  these  prmciples." 

3.  Their  Authority  and  Importance. — Great  and  universal  are  the  author- 
ity and  importance  of  these  two  catecliisms  for  the  prosperitj"  of  the  Lu- 
theran church,  not  indeed  merely  from  the  unoppot;ed  reception  they  have 
received  among  the  Symbolic  books  of  the  church,  but  from  the  internal 
superioritj'  of  their  contents  over  all  other  writings  of  a  similar  character. 
Their  enemies  have  been  forced  to  acknowledge  this  directly  and  indirect- 
ly. Exceedingly  unpleasant  were  they  to  the  Catholics,  Philip  of  Spain 
and  Ferdinand  I.,  who  published  edicts  against  them  ;  yes,  with  no  com- 
mon artifice  did  the  Jesuits  in  Griitz  collect,  under  the  title  :  "The  Smaller 
Catechism  for  the  common  curate  and  minister,  enlarged  and  improv- 
ed, from  Dr.  Martin  Luther's  v.orks  published  at  Wittemburg,  1587," — cer- 
tain references  to  the  doctrines  of  the  Romish  church,  which  were  found  in 
the  earlier  writings  of  Luther,  in  order  to  bring;  the  genuine  catechism  into 
bad  repute.  With  no  less  artifice  di<l  the  Cryptocalviuists  act,  who  sought 
to  betray  the  people  by  a  falsification  of  the  Lutheran  catechism,  and  to  in- 
jure it  by  their  insidious  intrigues.  It  should  be  understood,  that  the  Lu- 
theran theologians  did  not  fail  to  oppose  these  wicked  attempts  of  their 
adversaries,  as  they  had  done,  in  reference  to  other  falsifications. 

But  such  attacks  could  only  but  serve  to  elevate  the  regard  of  the  Lu- 
theran church  for  the  valuable  labors  of  her  principal  teacher;  for  the  at- 
tempts of  her  adversaries  proved  in  the  most  indubitable  manner  the  incal- 
culable value  of  these  books,  or  rather  much  more ;  for  they  relate 
mostly  to  the  Smaller  Catechism,  a  book  drawn  up  in  such  an  ele- 
mentary form,  that  it  claims  to  be  nothing  else  but  instructions  for  chil- 
dren ;  designs  nothing  else  but  the  aid  of  the  common  man.  P'or  this 
reason  they  have  both,  by  the  Formula  of  Concord,  Avith  great  propriety 
been  denominated  the  bible  of  the  laity;  and  their  symbolic  authority,  thus 
established,  has  continued  and  will  continue,  so  long  as  the  Lutheran  church 
exists.  On  the  contrary,  it  is  very  natural  that,  at  a  time  when  the  unlim- 
ited authority  of  the  holy  Scriptures  themselves  has  been  questioned  and 
resisted,  the  like  oppositions  must  attend  our  catechisms.  Indeed  strong 
efforts  were  made  by  the  Neologists  to  expel  the  catechisms  of  Luther  out 
/)f  the  clnuTlies  and  schools,  and  secrctiv  to  introdr.ce  under  his  name,  as 


;au    possibly    introduce     here.  / 

sm,  makes  tiiis  declaration  re-        /„^^ 
book,  which  a  person  can  pur^^  £r 


iNTKODicrnox.  71 

the  Jesuits  and  Cryptocahinists  had  done,  books  of  doctrine  entirely  op- 
posed to  the  j)rincipies  of  F^utlier.  Jnnnnierable  is  the  multitude  of  those 
false  catechisniR.  which  came  to  lij^ht  in  the  course  of  fifty  years.  But 
whilst  they  have  been  rising  and  iinperceptihly  stealin};;  away  into  forgetful- 
ness,  the  catechisms  of  Luther  have  triumphantly  maintained  the  field,  and, 
in  the  hands  of  true  ministers,  have  enabled  them  to  accomplish,  even  in 
our  days,  the  regeneration  of  the  church.  Let  us,  therefore,  disregard 
every  conclusion  like  that  of  Amnion's, — "  that  the  most  obstinate  believer 
must  admit  our  catechisms  long  since  to  have  lost  their  symbolic  authori- 
ty,"— and  let  us  rather  direct  our  minds  to  conclusions  of  far  greater  valid- 
ity, as  they  have  originated  from  the  sanctuaries  of  the  church. 

In  regard  to  evidences  for  the  great  excellence  of  the  catechisms  of  Lu- 
ther, especially  the  smaller   one,   there  is  no  scarcity  indeed  :    a   greater 
number    could    easily   be    found    than    we    can    possibly    introduce     here. 
Justus  Jonas,  himself  the  author  of  a  catechism, 
specting  it:   "The  Catechism  is  only  a  small  be 

chase  for  a  sixpence,  but  six  thousand  worlds  are  not  commensurate  with-^' 
its  value  ;  I  believe  assuredly  that  the  Holy  Ghost  communicated  it  to/ 
the  venerable  Luther."  Dr.  Bugenhagen  always  carried  it  about  with 
him.  and  censured  the  civil  authorities,  when  he  observed  that  they  did  not 
value  it  sufficiently  high.  Prince  George  of  Anhalt  testifies,  that  in  this 
small  bible  of  the  laity,  the  substance  of  the  doctrines  of  all  the  Prophets 
and  Apostles,  is  collected  in  the  shortest  possible  compass.  Matthesius 
says,  that  if  Dr.  Luther,  in  all  hi.s  life,  had  conceived  or  performed  nothing 
good,  except  the  introduction  of  both  catechisms  into  families,  into  schools, 
and  the  pulpit  again,  the  whole  world  could  not  sufficiently  express  their 
thanks  to  him.  Dr.  Frd.  Mayer  gives  it  the  following  applause  :  "  Em- 
bracing as  many  ideas  as  words:  as  many  useful  lessons  as  heads. — Brief 
in  its  little  pages,  but  incomparable  in  the  magnitude  of  theological  princi-  / 
pies."  Dr.  Seigmond  Baumgarten  calls  it,  "  the  true  jewel  of  our  church,  Vp^ 
and  a  powerful  masterpiece  of  composition."  To  the  same  effect  Leo- 
pold llanUe  declares,  tiiat  *'the  catechism  which  Dr.  Luther  published  in 
the  year  L'j^U,  and  concerning  which  he  said  that  'he  studied  it  himself, 
though  he  was  an  old  doctor,'  is  as  excellently  adapted  for  children  as  it  is 
thoughtful;  as  comprehensive  as  it  is  profound,  simple,  and  exalted.  Hap- 
py the  man  who  feeds  his  soul  upon  its  precepts,  who  steadfastly  adheres  to 
it;  he  enjoys  an  imperishable  comfort  in  every  moment,  through  this  kernel 
of  truth,  which,  although  covered  by  a  light  shell,  is  sufficient  for  the  wisest  of 
the  wise."  The  same  apj)lause  has  frequently  been  exj)ressed  too  by  men, 
who  do  not  coincide  with  the  doctrines  of  Luther.  When  a  copy  of  the  t?  mailer 
("atechisni  without  the  author's  name  was  brought  to  notice  iu  \  enice.  a  cer- 
tain theologian  exclaimed  :  "  l»lessed  be  the  hands  which  wrote  this  holy 
book  I"  How  should  we  not  accord  with  this  pious  prayer  of  Matthesius; 
"  l>Liy  Christ  the  Lord  ))reserve  this  holy  catechism  with  the  Wittemburgian 
explanatifins,  in  oin*  pulpits,  in  our  schools,  in  the  dwellings  of  ])ious  fathers, 
ami  in  the  hearts  of  their  cliildreu,  aiwl  graciously  secure  it  against  every 
innovation. 


72  HISTORICAL 

VII.  The  Formula  of  Co^coRD. 

1.  Its  AiipeUatiun  and  Origin. — As  the  Formula  of  Concord  is  the  latest 
Symbol  in  tlie  Lutlieran  church,  so  it  has  been  the  most  violently  opposed, — 
a  circumstance  which  naturally  resulted  from  its  originating  amidst  the  agi- 
tations and  controversies  of  tlie  church  ;  and  indeed  if  we  can  form  a  cor- 
rect judgment  of  these  controversies,  we  can  at  the  same  time  have  a 
proper  conception  of  the  Formula  of  Concord. 

Thus  the  nieufhers  of  the  Lutheran  church  had  many  reasons,  to  form  as 
close  a  union  among  themselves  as  possible  after  the  death  of  Luther. 
And  yet  on  the  day  of  the  meeting  of  Concord,  in  lo4G,  after  his  deatk, 
every  thing  like  harmony  seemed  to  vanish  from  them.  Indeed  heretofore 
there  were  sectarians  and  individual  teachers  of  error,  as  it  could  not  be 
otherwise  amidst  that  activity  of  spirit  and  that  more  unrestrained  freedom 
of  speech  which  arose  with  the  Reformation.  Yet  the  powerful  spirit  of 
the  illustrious  Luther  held  them  down,  and  kept  them  under  some  restraint, 
either  to  perform  their  duties  to  the  Christian  community,  or  to  separate 
themselves  entirely  from  it.  Eut  the  more  the  flame  was  smothered  during 
his  lifetime,  the  more  fiercely  it  broke  forth  after  his  death. 

The  unfortunate  war  of  Smalcald  so  earnestly  opposed  by  Luther,  with 
all  its  painful  consequences,  and  among  these  especially  the  Interim  and 
the  controversy  about  the  sacraments,  as  well  as  the  intrigues  tf  the  Cryp- 
tocalvinists  in  Saxony,  gave  the  chiel  impulse  to  those  agitations  which  af- 
terwards prevailed  in  the  Lutheran  church.  Nor  did  they  rest  here  ;  but 
as  in  controversies  jealousies  arose  Irom  a  bitterness  of  spirit,  so  the  distrust 
of  the  theologians  created  controversies  about  matters  of  less  imjjortance, 
which,  excited  to  the  highest  degree  of  violence  by  presumption  and  obsti- 
nacy, increased  the  disquietude  of  the  church.  Now  if  it  may  be  rendered 
evident,  as  the  custom  has  uniformly  been  since  the  time  of  Planck,  that 
the  Lutheran  theologians,  in  this  instance,  did  not  always  observe  a  due  de- 
gree of  moderation, — indeed  it  was  too  much  disregarded  on  both  sides, — 
yet  it'should  not  once  be  doubted,  that  they  h«d  good  reasons  to  receive 
■with  suspicion  every  unusual  form  of  expression  in  theological  matters,  and 
in  consequence  to  apprehend  in  nricus  results  in  reference  to  the  church  ;  for 
they  had  to  deal  not  only  with  public  enemies,  but  with  false  friends  (Matt. 
10,  3fi)  -,  but  especially  as  the  contention  did  not  proceed  from  the  Lutheran 
church,  according  to  her  character,  which  is  ever  conservative  and  never  ag- 
gressive, bu;  from  those  who,  by  the  most  unwarrantable  means,  and  by  the 
most  objectionable  duplicity, — as  by  false  repregentatious  of  the  writings 
of  Luther, — through  a  contemptible  abuse  of  the  confidence  of  their  princes, 
were  endeavoring  to  undermine  the  Lutheran  system.  The  Lutherans 
never  had  recourse  to  such  means;  they  never  sought  to  employ  such  arti- 
fices in  their  arguments  against  the  Confession  of  others. 

But  the  Lutheran  church  can  boast  not  only  of  this,  but  also  of  an  hon- 
orable effort,  namely,  to  settle  the  contention  in  the  proper  manner,  that 
is,  by  means  proper  to  be  employed  by  a  church.  From  this  effort,  in  the 
year  lo'.iG,  resulted  the  "Formula  of  Concord"  at  Wittemburg,  and  in 
1574  the  "  Formnln.  of  Concord  between  the  Swiss  and  Saxon  churches" 
appeared  ;  the  last  of  which  became  the  foundation  of  cur  '•  F(>rmuln  of 
Concord." 


INTKUDLCno.V.  73 

Already  before  this  I'diiiuilii  eiime  iaio  exi^teiice,  2iuu.erou»  efforts  had 
been  made  for  the  restoration  of  eoneord  :  and  therefore,  in  155d  the  Diet  of 
the  eleetorate  of  Franklort,  in  li>ol  tliat  of  the  priiiee.s  of  Xauuihurg,  and 
in  loHH  tlie  ('oho(|tiy  at  Altenburg,  Avere  hehl.  Things,  Iniwevcr,  Avere  not 
brought  to  an  adjustnient  by  tliese  eflbrts  ;  oil  the  contrai-y  they  became  in- 
finitely worse.  This  was  especially  the  case  between  the  electoral  Saxou 
theologians  and  the  ducal  Saxon  theologians.  In  Saxony,  especially  at 
Wittendiurg,  the  doctrine  of  the  Cryptocalvinists  prevailed;  which  the  pu- 
pils anil  friends  of  Melanchthon  had  spread  over  the  whole  country;  in  the 
jurisdiction  of  the  duke,  the  doctrines  of  liiither  were  maintained,  principal- 
ly by  the  theologians  at  Jena.  The  political  relation  of  these  contending 
parties,  as  it  had  arisen  during  the  v«;ir  of  ^^inalcald,  naturally  contributed 
to  prolong  these  dissensions.  Augustus,  the  prince  of  Saxony,  however,  felt 
the  necessity  of  re-establishing  the  peace  of  the  church.  And  when  .Tuhus, 
the  duke  of  Brunswick,  in  concert  with  William,  the  lamigravs  of  Hesse- 
Cassel,  sent  Jacob  Andrea,  the  proA'ost  of  Tubingen,  an  accomplished  and 
experienced  man,  to  him,  he  received  hiin  graciously,  v.iu\  gave  orders  to 
the  theologians  at  Wittemburg  to  hold  a  cOupultation  with  him  in  reference 
to  the  controverted  jsoints,  and  to  labor  with  assiduity  for  whatever  might 
contribute  to  promote  th(?  security  of  Christian  unity. 

Andrea  had  already  in  J. "508,  drawn  up  a  draft,  consisting  of  five  articles, 
for  tin;  purpose  oi"  restoring  harmony  in  the  church  ;  and.  v.heu  tlie  consulta- 
tion at  Wittemburg  proved  unavailing,  in  consequeace  of  the  insincerity  of 
the  theologians  vsho  were  tiiere,  he  laid  it  before  a  second  convention  of 
the  theologians  of  Wittemburg  and  Leipsic  at  Dresden  in  1570,  but  hero 
akso  he  failed  to  secure  the  acknowledgment  of  these  men.  In  the  same 
year,  twenty-one  theologians  untler  the  jurisdiction  of  the  elector  6f  Saxony, 
of  the  duke  of  Brunswick,  of  the  landgrave  of  Hesjse  CVssel,  of  John  the 
margrave  of  Kiistriu,  of  t!)e  prince  of  Anhalt,  ;ind  of  the  citie"s  of  Lower 
Saxony,  assembled  at  Zerbst,  and  united  themselves  under  v.hat  was  called 
the  }\uima  Strveslana,  that  is,  to  tiie  following  effect, — that  orily  the  Three 
Symbols,  the  Augsburg  Cpnfessiou,  and  the  Apology,  together  v.ith  the  wri- 
tings of  Luther,  but  not  thl-  Corpus  Bodririo'  of  Meianchthou,  should  prevail 
as  a  ride  of  doctrine.  But  here  also  the.  ingenious  artifice  of  the  Philippists 
completely  deceived  the  honesty  of  Andrea,  who  was  even  suspected  of 
having  formed  a  secret  conspiracy  nith  tjiem,  and  was  compelled  to  defend 
himself  openly  against  tiie  charge.  Precisely  such  was'the'case  too,  hi  re- 
ference to  the  learned  Dr.  N.  Seluecker,  through  v.hom  the  duke  of  Bruns- 
wick charged  the  elector  to  watch  the  movements  of  the  Wittemburgians, 
and  he  was  sent  bj-  the  elector,  bearing  the  injunction  to  these,  to  furnish 
him  with  a  plain  and  correct  explanation,  by  vrhich  every  injurious  misun- 
derstanding might  be  prevented  or  removed.  Not  oniy  v<as  he  mpstcgregi- 
ouslv  deceived  by  those  men,  v.ho  proved  false  and  unfaithful,  and  who 
showed  tliemselves  like  real  Pharisees  on  tiie  seiit  of  31oses,  that  is,  of  Lu- 
ther ;  luit  there  was  also  a  second  convention  held  at  Dresden  in  October 
L")71,  with  an  instrument  called  the  Consensus  Dresdensis,  drawn  up  by  the 
theologians  of  Wittemburg.  and  imposed  on  the  relnaiuing  theologian.-!, 
which  soon  turned  out  to  be  a  real  Diifsensus,  and  was  rendered  nugatory 
by  their  dishonest  comliict.  Still  the  elector  continued  to  exercise  jiatienc*^ 
tow  arils  tluiit.  .'mvI  <;ii'.()lovr(l  f!;c  inii<lest  modes  of  reasoning  and  reference, 

.10 


74  HlSTOBlCAr 

when  they  let  that  execrable  book  of  Exegesis  appear,  published  at  Leipsic 
in  1574  ;  even  after  the  executive  committee  had  advised  severer  method* 
to  be- employed,  and  foreign  kings,  princes,  and  lords  had  advised  the  same. 
But  in- the  investigations  which  were  made,  in  consequence  of  this  requisi- 
tion; and  especially  by  a  letter  of  the  secret  Calvinists,  sent  to  the  elector,- 
facts  came  to  light  at  VVittemburg,  and  at  his  court,  which  placed  the  dupli- 
city and  designs  of  the,<e  men  beyond  all  doubt,  and  compelled  the  elector 
to  exert  himself  more  zealously  against  them.  In  May  1574,  he  convoked 
a  diet  at  Torgau,  acting  ii?  conjunction  with  nineteen  unsuspected  professors 
and  superintendents,  and  articles  affirmative  and  negative  were  laid  before 
liiem,  drawn  up  by  Daniel  Greser,  Dr.  Casper  fJberhard,  Casper  Heiden- 
reich,  aad  Dr.  Martin  M'irus,  while  the  president  of  the  Consistory,  Dr. 
Paul  Crdl  filled  the  chair,  which  articles,  under  the  name  of  a  Declaration! 
of  the  Dresden  Confession,  which  have  also  been  denominated  the  x\rticles- 
of  Torgau.  weue  received  and  subscribed.  The  result  of  the  investigationt 
was,  that  those  who  refused  to  subscribe  these  Articles.  Avere  rejected  audi 
banished  from  the  cottnitrv,  or  thro'wn  into  prison,  some  for  their  lifetimes- 

In  this  manner  Cryptoealvinisui'  in  Saxony  was  rej)ressed,  but  by  nO' 
means  completely  exterminated.  Andrea  perceiving  this,  sought  by  the 
friendly  power  of  argument  to  re-establish  the  unity  of  the  church.  He- 
caused  six  sermons  to  be  printed  concerning  the  dissensions  in  the  church, 
and  sent  them  to  M.  Chemnitz  and  B.  Chytraus,  in  order  to  secure  the  ac- 
knowledgment and  signature  of  the  Saxoir  tlieologians.  But  as  these  ser- 
mons d*id  not  obtain  general  approbation  ami  assent,  Andrea  framed  them 
into  eleven  atHrmative  and  negative  articles,  which  he  named  the  Explana- 
tions of  the  churches  of  Suabia  and  the  dukedom  of  Wittemburg.  This 
work  was  partially  altered  and  improved  hy  Chytraus  and  Chemnitz,  and 
was  entitled  "  TiVf*  Snabian  and  j^axon  Formula  of  Concord."  It  met 
with  great  approbation  from  Julius,  duke  of  Brunswick,  who  secured  its  re- 
ception in  Lower  Saxony,  and  sent  it  to  the  elector  Augustus,  Avho  received 
also  about  the  same  time  the  Formula  of  3Taulbnui  from  George  Ernst,  the 
landgrave  of  Henneberg,  who  had  caused  this  Formula  to  be  drawn  up  by 
Luke  Osiander  and  B.  Bidembaeh,  for  the  purpose  of  al'laying  the  contro- 
versies of  the  church. 

In  the  mean  time  the  elector,  on  the  21st  of  Xovenrber,  l.}/.?,  had  referred 
a  treatise  of  his  own.  together  with  a  memorial,  also  in  his  own  hand  writ- 
mg,  to  his  private  councils,  in  which  he  solicited  their  co-operation  in  thi» 
work,  and  showed  how  it  should  be  commnrced  and  prosecuted.  We  have 
to  ascribe  much  weight  to  these  favorable  exertions  of  the  elector,  against 
the  charges  of  the  opponents  of  the  work  of  Concord,  already  mentioned  in 
section  third,  because  they  prove  that  an  opportimity  for  this  salutary  work 
was  secured  by  the  elector  alone,  and  that  he  knew  perfectly  well  in  what 
manner  things  might  be  brought  into  the  most  favorable  sitnation.  The 
declarations  of  the  elector  are  especially  worthy  of  remark. — that  good  in" 
every  respect  must  not  be  expected  from  the  immortal  Philip  Melanchthon. 
and  that  the  rcitoration  of  pence  must  not  be  looked  for  from  a  colloquy,  a 
convention,  or  the  like.  On  this  account.  Dr.  P.  Leyser  with  justice  ob- 
served, that  no  one  should  intimate  that  the  elector  suffered  himself  to  be 
deceived  bv  the  tiicdlogians,  and  that  he  in  every  respect  acted  as  they  hn(V 
directed  iii-ii.      hh-.    >^r!iieck'-r  likcislsc  (ii'clnrr-s,  th;it  ir  uould  l>e  a  shame-- 


INTRODUCTION'.  75 

Jess  fiction,  should  any  one  presume  that  the  wise  elector  should  have  been 
induced  by  a  few  theologians,  to  take  up  the  labor  of  restoring  Christian 
concord. 

The  importance  of  both  these  testimonies  induces  us  to  give  the  follow- 
ing genuine  transcript.  The  passage  Avritten  by  the  elector  reads  thus.: 
'•Counsellors!  beloved  and  faithful :  experience  shows,  alas  I  wJiat  good  the 
schism  among  our  theologians  in  our  country  and  in  other  lands,  is  calcula- 
ted to  produce  ;  and  although  we  should  have  hoped  that  the  Loj-d  would 
in  some  way  devise  means  by  which  the  theologians  might  unite  among 
themselves,  yet  it  is  abundantly  apparent  from  the  colloquy  at  Altenburg, 
what  kind  of  a  union  they  arrived  at.  And  although  every  civil  gov- 
ernment should  conduct  itself  with  caution  and  timidity,  in  attempting 
interferences  with  the  perplexed  minds  of  the  theologians,  yet  I  have  fore- 
sight enough  to  perceive,  as  there  is  no  Pope  amongst  us,  that  if  govern- 
ment does  not  interpose,  nothing  better  need  be  expected  from  this  schism, 
but  a  greater  amount  of  injury  and  disadvantage,  which  will  entail  a  train 
of  miseries  upon  our  ])osterity.  And  though  in  reference  to  my  «iui  per- 
son, I  have  considered  these  matters  again  and  again,  so  far  as  my  luider- 
standing  enabled  me,  yet  no  method  has  seemed  to  please  me  so  wedl  as  tliat 
indicated  to  you;  and  although  it  was  not  in  my  ability  to  present  it  so 
fully  as  matters  of  such  magnitude  require,  yet  I  hope  that  iny  ex- 
pressions and  my  meaning  in  ithis  memorial  Avill  be  suflkiently.i*iulerstood 
by  every  one,  and  that  every  one  will  perceive  that  J  seek  jwthing  farther 
than  (t.  unity  of  doctrine  and  of  the  theologians ;  and  may  God  grant  us  his 
gracious  aid  in  effecting  this !  Amen.  It  is,  therefore,  mj-  earnest  desire 
to  you,  that  you  speedily  come  to  my  assistance  with  your  deliberations, 
have  an  eye  to  the  harmony  of  doctrine  and  of  the  theologians,  and  do  not 
suffer  yourselves  to  be  misled,  because  your  instructor  may  not  be  considered 
correct  in  every  respect :  and  on  this  account,  look  more  to  the  honor  of  God 
than  to  that  of  departed  men  ;  and  I  make  no  doubt,  ihat,  \\  ithout  any  sugges- 
tions of  mine,  you  will  know  how  to  act  with  due  diligence  and  deliberation, 
continuing  to  commimicate  to  me  your  views  and  determinations;  this  I  ex- 
pect of  you,  and  remain  yours  most  graciously.  Augsburg,  November  21, 
1575.  Augustus  the  elector,  to  John  of  Bernstein,  Thomas  of  Sebottendorf, 
Dr.  Laurence  Lindeman,  and  Dr.  D.  Peifer.'' 

The  following  memorial  accompanied  this  communication  :  "Though  I 
have  revolved  the  subject  in  various  aspects,  it  seems  to  me  very  difficult, 
indeed  almost  impossible,  to  effect  and  establish  a  union  among  us,  w  Uc 
acknowledge  the  Atigsburg  Confession,  beholding,  as  we  do,  that  in  the 
jurisdiction  ofiiearly/'very  lord,  there  is  a  distinct  svstem  of  doctrines,  which 
is  called  a  Cordis  3-octrina:,  composed  and  established  ;  in  consequence  i,..'," 
which,  not  only  maay  people  are  led  astray,  but  the  minds  of  tiu^  iheolu- 
gians  are  ejjibjttered  against  each  other,  so  that  they  become  every  <lay  fur- 
ther and  further  alienated  ;  and  alas  !  it  is  to  be  feared,  if  no  effectual  nioan-* 
be  employed  against  these  attempts,  that,  througii  this  maliguily  and  alien- 
ation of  niii\d  among  the  theologians,  we  and  our  posterity. — a  rabirnity 
which  the  gracious  God  only  c;;n  avert, — will  in  a  short  time  be  led  off  ni- 
tirely  from  the  true  doctrine,  and  through  controversies  like  these,  tin  y 
must  lose  it.     l^et  no  one,  who  is  bPttT  qmlitii'd  to  rff,'rt  tbi'i,  however 

fllP)pna«'    (b>lt    I    llTI'.  ''    ruiticii(;it»'fl    h\'>]    i'l    oir.ri"::;    fjjr    ('■   n<)'r!iv^   "u;:^  I'.S' i<";^ 


76  HISTORICAL 

"Ami  hcc.'uise  I  can  entertniii  no  iiopey;,  froiii  past  circumstances 
and  experience,  painful  as  it  may  be  to  mai^e  the  acknowledgment,  that  the 
theologians  can  be  induced  to  feel  reconciled,  to  be  composed,  or  to  hear 
the  voice  of  reason  calmly  from  one  another,  in  any  colloquy  or  any  other 
conventioB,  far  less  to  frame  a  system  of  union  among  themselves,  yet  I 
have  been  thinking,  whether  it  might  not  be  the  best  way,  that  we,  who 
acknowledge  the  Augsburg  Confession,  unite  and  compose  ourselves  in  a 
friendly  spirit ;  that  every  kjrd  name  some  theologians  who  are  lovers  of 
peace,  to  the  number  of  three  or  four  pei-sons,  as  well  as  an  equal  number 
of  political  counsellors,  and  appoint  a  day  for  them  to  assemble.  Then  let 
every  lonl  bring  his  Corpus  Doctiinee  with  him,  and  deliver  it  over  to  the 
assembled  theologians  and  civil  counsellors,  that  they  cause  the  Augsburg 
Confession  to  be  their  model,  and  try,  and  deliberate,  and  determine,  how 
they  may,  by  the  grace  of  God,  according  to  that  Corpus  Doctrirue,  form  a 
single  Corpus  t)octrinee  out  of  all  that  may  be  presented,  to  which  we  may 
all  make  acknowledgment;  let  that  book  or  Corpus  Doctriiue  be  reprinted, 
aiid  let  every  ecclesiastic  in  each  dukedom  be  governed  by  it." 

{lis  private  counsellors  could  only  sanction  the  proposition  of  the  elector, 
and  the)^  advised  an  early  prosecution  of  this  view,  together  with  the  theo- 
logians who  accompanied  them  ;  and  thus  a  communication  was  sent  to 
otlier  Evangelical  princes  and  lords,  as  the  elector  John  George  of  Branden- 
burg, the  landgrave  William  of  Hesse  Cassel,  George  Frederick,  margrave 
of  Brandenburg  arid  Anspach,  and  George  Ernst,  prince  of  Henneberg; 
and  iy.  February,  1576,  a  coiivention  of  twelve  theologians  was  summoned 
at  Lichtenburg,  a  caetle  of  the  elector,  near  Pj-ettin  on  the  Elbe,  in  order 
that  their  plans  miglit  th?re  be  proposed  a«d  diiscussed.  There  were  three 
points  whicli  they  proposed  for  their  special  reference  and  consideration. 
1.  That  all  reproacheti,  all  charges  should  be  laid  aside  and  forgotten,  and 
that  every  controversial  writing  should  be  regarded  as  extinct  and  extermi- 
nated. 2.  That  the  Corpus  Doctrince  of  Melanchthon  should  no  longer  be 
forced  upon  the  conscience  as  a  ruk  i;and  Confession  of  Faith;  but  that  the 
Prophetical  and  Apostolic  writings  only  should  maintain  their  authority 
without  limitation  or  restrictions  of  any  kind,  and  after  these  the  three  gen- 
eral Symbols,  the  original  and  unaltered  Augsburg  Confession,  together 
with  its  Apology,  Luther's  Smaller  and  Larger  Catechisms,  and  the  Arti- 
cles of  Smalcald,  to  which  miglvt  be  added  I^ither's  Commentary  on  the 
Epistle  to  the  Galatlans  iu  reference  to  the  doctrine  of  justification.  But 
all  the  books  of  the  Cryptocalvinists,  as  the  new  Catechism  of  Wittemburg, 
the  Book  of  GtuestloUs,  the  Stereomo,  like  the  Consensus  Drcsdensis.  should 
1)0  rejected.  3.  I'inaily  it  was  proposed  that  some  disinterested  theolo- 
gians,'a^  well  as  those  foreiguers  named  i)y  the  landgrave  William,  as  Dr. 
(^hytraus,  br.  Chemilitz,  Dr.  Jacob  Andi^ea,  and  Dr.  Marbach,  undertake 
this  woriv  of  reconciliation,  perchance  in  the  presence  of  the  elector  and 
othcr*princes,  compare  the  articles  of  the  Augsburg  Conft\ssion  again  with 
eacli^other,  erase  or  correct  every  discordant  expression  which  had  insinu- 
ated itself,  though  without  any  mention  of  names,  and  likewise  to  explain 
some  things  in  a  Christian  manner,  in  order  that  the  true,  sincere  servants 
of  God,^sleeping  in  the  Lord,  nii;;lir  not  .be  'h  ron^fully  loaded  with  false 
a.ccusatlons. 

,i  j)oii   tlii-;  proposition,  dclivcrcil   lo  the  elerjor,  probably  or,i  the  seven- 


INTRODUCTION.  77 

t«enth  of  Februarj-,  he  now  took  a  further  step.  lie  sent  the  Formula  of 
Maulbrun  and  the  Confession  of  Lower  Saxony,  to  Dr.  Jacob  Andrea,  for 
the  purpose  of  receiviuo;  Ids  advice  in  reference  to  this  matter,  and  when  he 
advised  that  both  treatises,  the  first  of  whicli  Avas  too  siiort,  the  second  loo 
long  and  inconvenient,  (it  must  be  remembered  that  the  latter  was  com- 
piled by  Andrea  himself,  and  revised  by  Chemnitx  and  Ciiytraus,)  be  made 
the  foundation  of  a  new  confession,  and  in  this  way  to  unite  the  advantages 
of  both  the  former  works,  rejecting  the  imperfections  of  both  ;  on  Sunday, 
Rogate,  Maj'  1570,  the  general  assembly  Avas  opened  at  the  castle  of  Har- 
tenfels  at  Torgau.  Twenty  theologians  were  summoned  to  this  colloquy, 
and  eighteen  actually  appeared.  Eleven  of  these,— Dr.  Morlin,  Dr.  Crell, 
Dr.  Selnecker,  Dr.  Harder,  Daniel  Griiser,  Dr.  Mirus,  M.  Lystheu,  M. 
Jagcteufel,  31.  Cornicalius,  M.  Schutz,  and  M.  Glasser,  had  been  at  Tor- 
gau  in  1574,  and  all  were  then  present  at  Lichtenburg;  the  other  seven, 
mostly  foreigners, — Dr.  Andrea  JMusculus,  Dr.  Christopher  Cornerus  of 
Frankfort,  Dr.  Jacob  Andrea  of  Tubingen,  Dr.  David  Chytraus  of  Rostock, 
Dr.  Martin  Chemnitz  of  Brunswick,  M.  Casper  Ileyderich,  superintendent 
at  Torgau,  and  John  Zauger,  coadjutor  of  Brunswick  for  the  first  time  ap- 
peared at  the  summons  of  the  elector.  John  Jeutsch,  private  secretary  of 
the  elector  was  also  present.  The  Synod  had  the  most  fortunate  result. 
Its  members  acted  in  every  respect  according  to  the  opinion  of  Andrea  ;  and 
by  the  seventh  of  June  157G,  they  were  able  to  deliver  the  fruits  of  their 
labors  to  the  elector,  who,  in  the  same  benevolent  spirit  which  he  had  pre- 
viously manifested, — that  he  would  Avillingly  he  subjected  to  the  expense 
of  a  hundred  thousand  guilders  or  more,  in  order  to  restore  the  peace  of  the 
church, — even  Avith  as  great  joy,  as  heartfelt  humility,  wrote  to  Andrea : 
"Beloved  lord  aad  doctor, — with  sincerity  of  heart,  I  give  thanks  to  God 
for  his  kindness,  because  Ife  has  graciously  heard  my  humble  prayer, 
and  with  his  Holy  Spirit  has  kindly  assisted  you  in  the  settlement 
of  two  great  Articles,  as  your  letter  informs  me," — (in  reference  to 
Original  sin  and  Freewill,  Andrea  had  Avritten,  namely,  after  these  two 
points  were  elucidated  and  the  sentiments  of  the  Synod  Avere  taken  on 
them,) — "bringing  your  deliberations  to  a  happy  conclusion;  and  1  Avill  not 
cease  my  prayer,  Aveak  and  contemptible  as  it  may  appear  before  the  eter- 
nal God,  to  carry  this  Avork  on  still  farther,  until  all  the  difficulties  of  this 
Christian  assembly  be  brought  to  a  conclusion,  grateful  to  us  all.  And 
may  the  Holy  Trinity  cherish  and  promote  this  great  object !  Amen.  And 
be  you  entreated  ever  to  advance,  as  you  now  hr.ve  been  advancing,  for  the 
faithfulness  of  God  will  assuredly  continue  to  stand  by  you.  y\ugustus,  the 
elector." 

This  system  of  Dcctrinc  drawn  up  at  Torgau,  the  arrangement  of  which, 
in  twelve  articles,  Avas  afterAvards  made  a  foundation  for  the  Formula  of 
Concord,  had  the  title:  "The  Resolutions  at  Torgau,  showing  in  Avhat 
manner  and  by  what  means,  through  the  power  of  the  Word  of  God,  the 
rising  dissensions  betAveen  the  theoiog;ians  of  the  Augsburg  Confession, 
anay  be  settled  and  composed  in  Christian  harmony,  A.  D.  1.j7G,"  and  to 
this  was  prefixed  the  preface  to  the  Formula  of  iManlbrun.  So  soon  as 
the  work  was  laid  hefore.the  elector,  he  examined  it  not  only  himself,  but 
sent  it  to  his  private  counsellors,  and  afterAvards  to  other  Evangelical  princeg 
aod  .cstat<'s.  Avith  the  request  that  tijey  would  alst)  examine  it  carefully,  and 


trS  HISTOSICAI. 

return  it  to  him  witk  their  fo.rrftctioi)s  and  remarks.  Dr.  Martiu  Cheraniti, 
•and  especially  Dr.  Jacoh  Andrea,  wrote  to  others,  who  undertook  different 
journeys  on  account  of  this  matter  ;  for  it  w  as  an  object  of  earnest  sohcitude 
with  the  elector,  to  have  this  work  examined  with  the  utmost  precision, 
and  to  have  every  sentence  of  it  brought  to  as  lii^h  a  degree  of  perfection 
as  possible. 

After  the  opinions  and  critiijisnis  of  most  of  these  men  had  been  obtain- 
ed, the  elector  delivered  them  to  three  theologians,  who  have  already  been 
warned  very  frequentl}', — Cheumitz,  Andrea,  and  Selnecker, — in  order  that 
they  might  .review  and  improve  this  Book  of  Turgau  from  the  criticisms 
now  before  ihena.  This  duty  they  a-ccomplished  for  tl>e  first  time  in  March, 
1577.  at  the  .clwster  of  Kergen,  iiear  Magdeburg,  and  very  probably  in 
April  of  the  same  year,  as  some  criticisms  uj)on  the  w  ork  were  still  coming 
iin,  they  reviewed  it  again  in  a  second  conference ;  but  the  final  conclusion 
•of  this  review  was  ai  last  effected  at  a  third  and  larger  assembly  in  May  of 
ithe  same  year,  where  Musculus,  Coruerus,  and  Chytraus  were  engaged  in 
addition  to  ithe  three  tkeologians  mentioned  above.  For  the  purpose  of  obvi- 
ating the  inconvenieau'e  .complained  of  in  consequence  of  the  size  of  the 
Book  of  Torgau,  an  abstract  from  it,  called  the  Epilomc.  was  made  at  the 
first  convention ;  and  at  present  iu  the  title  applied  to  ihe  whole  work,  stiLi 
consisting  of  two  j)arts,  whifCJ!  it  retains  in  our  ]iook  of  Concord,  and  whicJi 
was  originally  "A  general,  xdear,  correct  and  final  Repetition,"  instead  of 
the  first  y.  or.d  was  substituted  the  word  "complete,"  because  it  was  indicated 
that  all  meniliers  of  the  Lutheran  church  would  not  adopt  this  book.  There 
was  still  another  convejition  summoned  by  the  electors  of  Saxony  and  of 
Brandenburg  in  1578  at  TangermOnde,  with  the  view  of  profiting  by  tJie 
latest  remarks  and  corrections ;  but  the  decision  was,  to  be  careful  that  luo 
further  alterations  be  made  in  tiie  work.  Other  conventions  were  held 
with  the  Hessians  at  Langensalza,  with  the  theologians  of  Anlialt  at  Herz- 
herg,  and  with  the  tiieologiaus  of  ,the  elector  at  Smaicald  ;  but  of  these  only 
the  last  proved  of  any  consequence.  Finally  in  January  1579,  at  the  con- 
vention of  Jiiterbock,  a  preface  was  composed  by  tlie  reviewers  of  the  Book 
of  Torgau ;  iu  February  at  Bergen,  especially  after  some  remarks  by  the 
elector  of  the  Palatinate,  some  alterations  were  made,  and  in  June  it  was 
entirely  concluded  at  Jiiterbock. 

Such  was  the  origin  of  this  treatise,  which  at  first  was  called  the  Book 
of  Concord,  and  afterwards,  so  far  as  wc  can  learn  from  Selnecker's  Reci- 
tations, in  the  edition  of  Heidelberg  of  1582  it  was  called  the  Formula  of 
Concord.  For  Selnecker  remarks, — that  '•  Some  one,  iu  reference  to  the 
title  of  the  book,  intimates  that  'Formula  of  Concord'  may  seem  too  os- 
tentatious." The  latter  appellation  became  the  most  generally  current,  as 
the  former  might  easily  have  been  confounded  with  "The  Book  of  Concord," 
that  is,  the  full  collection  of  the  Synibolic  books,  the  Codex  S^mbolicus  of  the 
Lutheran  church.  The  appellation  "Book  of  Bergen"  was  originally  applied 
by  the  Lutheran  theologians,  iiut  at  a  later  period  it  was  retained  only  by 
the  opponents  of  the  work  of  Ojucord,  to  whom  "  Formula  of  Concord" 
was  very  naturally  a  quite  repulsive  term. 

2.  Its  Nature — Formation  of  the  text — its  Design. — The  Formula  of 
Concord  is  divided  as  to  its  contents  into  two  parts,  the  "Epitome,"  and 
jhe  "Full  Declaration."     ^acli  of  these  two  principal  parts  Iwss  tv.elve  ai- 


INTRODUCTION.  TS 

tides,  whicli  are  alike  in  hotli  as  to  their  ciiaraetcr,  and  only  difTer  from 
each  other  in  form  and  expression  ;  wiiile  tiie  P^pitome,  in  strict  conformity 
with  its  name,  presents  the  articled  in  short  sentences,  and  in  sue!)  a  man- 
uer,  that  each  in  the  first  place  represents  the  state  of  the  controversy,  in  the 
second  place  enforces  the  allirmative  arguments  of  the  Christian  church,  and 
in  the  third  place,  the  negative,  or  the  antitheses,  the  false  doctrines  of  tho 
opponents,  follow.  The  "Full  Declaration"  does  not  contain  this  threefold 
arrangement  of  articles,  but  presents  the  arguments  more  copiously  and  in 
immediate  connection;  while  at  ihc  same  time  the  choice  prece])ts  of  the 
holy  ScrijjtHre,  the  quotations  from  the  Fathers  of  the  church,  from  the 
other  Symbols,  from  the  writings  of  Luther,  and  from  other  writings,  are  ad- 
ded. Besides  the  twelve  articles,  each  division  has  an  introduction,  concern- 
ing the  compendious  form,  hasis.  standard,  and  rule  of  doctrine,  by  which  aH 
doctrines  are  to  be  decided,  and  the  errors  which  have  arisen,  are  to  be  de- 
termined and  explained  in  a  pious  manner;  and  in  the  Full  Declaration, 
besides  the  preceding,  there  is  a  brief  preface. 

lu  the  arrangement  of  the  articles,  reference  w;is  had  to  the  Augsburg 
Confession;  for  it  was  the  design  of  the  Formula  of  Concord  to  furnish  an 
explanation  of  the  first  Symbol  of  the  Lutheran  church,  and  to  point  out 
successfully  the  deviations  of  certain  theologians  from  that  Confession. 
But  as  the  chief  design  of  the  authors  and  pyomoters  of  the  work  of  Con- 
cord, as  well  as  the  most  eiTectual  defence  of  the  j\ugustan  System  of  doc- 
trine, was  directed  towards  the  settleiueutof  controversies,  and  towards  amild 
and  gentle  correction  of  existing  errors,  so  all  personal  insinuations  were  to 
be  avoided,  and  distinct  reference  was  to  be  made  only  to  the  doctrinea, 
and  not  to  the  teachers  of  those  doctrines.  The  Condemnation  in  the  an- 
titheses, of  false  doctrine,  to  which  so  many  violent  objections  had  beea 
made,  notwithstanding  the  full  explanation  given  in  tiie  preface, — while  to 
a  similar  condemnation  in  the  Angslturg  Confession  and  in  other  Svmbols, 
no  objections  had  been  ur^e<!.  intended  no  personal  assault,  much  less  a  de- 
termination upon  the  eternal  destiny  of  any  one.  but  it  should  be  regarded 
merely  as  a  mode  of  expressiou  current  in  the  church.  And  because  th« 
suppression  of  the  various  dissensions  in  the  Lutheran  church,  was  the 
main  object  contemplated  in  the  Formula  of  Concord,  so  those  articles  of 
the  Augsburg  Confession,  which  had  been  exclusively  directed  against  the 
erroneous  doctrines  of  the  Komisli  church,  were  here  no  farther  discussed, 
though  the  opinions  i»  opposition  to  the  articles  concerning  Original  Sins 
Justification,  Good  Works,  the  Lord's  Supper,  and  some  other  points,  were 
always  mentioned. 

Since,  as  already  remarked,  the  Foriiiiila  of  Concord,  in  the  statement 
of  the  controverted  points,  expressly  attacks  no  individual,  and,  concerning 
matters  of  facts  themselves,  treats  so  far  only  as  seemed  absolutely  necessa- 
ry, circumstances  seem  to  deniaufi  some  brief  explanations.  'J'he  first  arti- 
cle, concerning  Original  Sin,  is  directed  against  the  (.ManichtTan)  errors  of 
Matthias  Flacius  and  his  followers,  as  well  as  against  the  Pelagian  doctriroe 
of  the  Romish  church.  The  second  article,  concerning  Freewill,  is  opposed 
to  the  doctrines  of  the  Synergists  and  the  violent  Philippists.  The  third 
article,  concerning  the  .Justificati(jii  by  Faitii  before  (iod,  attacks  the  errore 
of  Osianrler  and  Stancarus,  and  at  the  same  time  it  is  directed  again.+t  ths 
friends  nf  tiic    Inttiinu  av  l»o  would  not  admit  that  man   is  ju/;tified  bv  ^jwth 


PO  HISTORICAL 

alone.  In  the  fourth  article,  concerning  Good  Works,  the  propositions  of 
Major  and  Nicholaus  of  Amsdorf,  are  rejected,  which  are  opposed  to  each 
other,  and  culpably  extravagant  on  both  sides.  In  the  fifth  article,  con- 
cerning the  Law  and  the  Gospel,  the  true  doctrines  on  both  these  subjects 
are  vindicated  in  opposition  to  the  views  of  John  Agricola  and  other  Anti- 
nomians  ;  and  with  this  view  the  sixth  article,  concerning  the  third  use  of  the 
Law,  is  added.  The  seventh  article,  concerning  the  Lord's  Supper,  is  di- 
rected against  the  public  and  private  Sacramentarians,  and  against  the  Cal- 
vinists,  where  the  Papal  doctrine  of  transubstantiation  with  the  abuses  re- 
sulting from  it,  are  rejected.  The  eighth  article,  concerning  the  person  of 
Christ,  is  directly  opposed  to  the  Cryptocalviuists;  and  to  this  is  added  the 
ninth  article,  concerning  the  descent  of  Chri«t  into  heli;  which  did  not  exist 
originally  in  the  Suabian  and  Saxon  Formula.  The  tenth  article,  which 
descrilies  the  usages  of  the  church,  which  usages  are  called  Adiaphora  or 
things  indifferent,  rejects  the  errors  of  the  so-called  Adiaphorists,  who  took, 
their  origin  from  the  adoption  and  approbation  of  the  Interim.  The  eleventh 
article,  concerning  liic  eternal  foreknovrlcdge  and  election  of  God,  is  oppos- 
ed to  the  Calvinistic  doctrine  of  predestination  ;  and  it  Avill  guard  against 
all  ambiguous  expressions,  l)y  which,  on  the  one  hand,  men  are  induced  to 
feel  a  groundless  security,  and  on  the  other,  are  thrown  into  despair, — a 
provision  so  much  the  more  necessary,  because  the  earlier  Symbols  had  es- 
tablished no  definite  opinions  on  this  point,  and  Luther  himself  as  well  as 
Melanchihon,  rigidly  attached  at  first  to  the  Augustinian  theory,  yet  at  a  later 
period  had  forsaken  it.  The  tvrelfth  article,  concerning  other  sects  and 
factions,  who  never  had  acknowledged  the  Augsburg  Confession,  had  no 
other  object  than  the  perfect  establishment  of  the  Kcformation,— that  the 
Lutheran  church,  in  doctrine  and  ])ractice  never  had  and  never  would  have 
any  conformity  with  the  propagators  of  commotion  and  error.  A  Cata- 
logue of  Testimonies  was  added,  as  an  appendix,  however  without  any  sym- 
bolic force,  and  merely  as  a  private  document  prepared  by  Andrea  and 
Chemnitz,  which  exhibits  the  evidences  from  Scripture  and  from  the 
Fathers  of  the  church,  concerning  the  union  of  the  two  natures  in  Christ, 
and  the  communion  of  properties  residting  from  that  union,  and  which  was 
intended  to  fmnisii  evidence  that  the  Lutheran  church  has  introduced  no  new 
doctrine  on  this  subject.  As  the  elector  of  the  Palatinate  contended  that  this 
document  by  the  appellation  of  Appendix  was  designated  as  a  general  divi- 
sion of  the  Book  of  Concord,  and  consequently  as  a  symbolic  writing.  Avhich 
was  not  its  design,  it  was  afterwards  entirely  omitted  in  many  editions,  or 
else  no  longer  distinguislied  by  the  name  of  Ajipcndix,  as  it  had  been  in  the 
oldest  edition. 

The  signatures  have  no  reference  to  the  Appendix,  and  therefore 
they  stand  before  it,  and  immediately  after  the  conclusion  of  the  Formula 
of  Concord.  The  manuscript  which  we  had  the  opportunity  of  seeing,  has 
the  subscriptions  duplicate,  that  is,  atiached  to  the  Epitome  as  well  as  to 
the  Declaration. 

Like  the  main  basis  of  trie  Formula  of  Concord, — t)ie  Suabian  and  Saxon 
Confession,  the  Formula  of  IVTauibrun,  and  the  TSook  of  Torgau, — the  whole 
work  itself  was  originallj'  (;omposed  in  the  German  language.  The  tran- 
scripts of  the  Formula  of  Concord,  sent  to  the  Evangelical  princes  and  es- 
tates, seem  to  h;:vc  been  roivijdetcd   v.iu]  sent  directly  after  tiie  fir.-^t  Con- 


INTRODUCTTOSr. 


81 


vciition  al'  Clostcrbcrgen,  March  1577, — a  thing  which  we  must  concliule 
from  the  fact  that  those  with  wiiich  we  have  become  acqr.ainted,  etill  retain 
in  the  title  of  the  Declaration,  General,  Clear  Repetition,  instead  of  Complete, 
Clear  Repetition.  Since  no  important  alteratious  v.ere  3iade  at  the  later 
Conventions  of  Bergen  and  Tangerniiinde,  these  transcripts  agree  entirely 
with  our  printed  copy,  though  it  is  to  be  observed  that  numerous  typo- 
graphical errors  were  made  in  the  impression.  The  first  Latin  translation 
of  the  Formula  of  Concord  was  made  by  Luke  Osiander,  and  Selneeker 
<ised  this  translation  in  his  first  Latin  edition  of  1580;  but,  in  consequence 
of  numerous  errors,  it  seemed  necessary  to  take  up  in  his  especial  German 
and  Latin  edition  of  1582,  an  altered  translation.  But  as  this  also  received 
numerous  censures,  especially  from  the  theologians  of  Brunswick,  at  the  con- 
vention assembled  at  Qucdlinburg,  1583,  it  was  revised  and  improved  under 
the  direction  of  Chemnitz,  and  then  if  was  received  in  the  first  authentic 
edition  of  1.584.  In  this  form  it  was'  retained,  and  constitutes  the  Latin 
text  now  received  by  the  church.  In  1705  Philip  Miiller  republished  the 
text  of  Selneeker  of  i580;  but  he  could  not  secure  the  public  approbation 
to  his  enterprise.  Another  translation  was  to  have  been  made  by  Jacob 
Heerbrand  for  Lewis,  the  duke  of  Wittemburg  ;  but  if  this  was  completed, 
It  has  remained  entirely  unknown  to  the  public.  PfaiT  indeed,  Walch,  and 
others  haVe  asserted  that  Heerbrand  had  taken  a  part  in  the  translation  of 
Osiander;  but  in  opposition  to  this,  it  is  merely  necessary  to  refer  with 
Kuilner  to  the  evidence  of  the  three  delegates  of  the  elector  of  Saxony  tt> 
the  convention  at  Quedlinhurg,  who  say  expressly,  in  their  report  to  the 
electors  of  Saxony,  of  Pfalz,  and  of  Brandenburg,  that  Dr.  Luke  Osi- 
an<ler  was  the  author  of  the  Latin  version  so  far  as  it  concerns  the  Ex- 
tract and  Complete  Repetition,  that  he  candidly  and  openly  acknowledged  it 
himself,  and  that  he  is.  ready  to  defend  it  against  any  one. 

The  Formula  of  Concord,  together  with  the  other  Syinbolicul  Writings, 
has  been  translated  into  the  dialects  of  Holland  and  Sweden. 

.3.  Its  Authority  and  Importance. — The  authority  of  the  Formula  of 
Concord  as  a  Symbol,  in  the  Lutheran  church,  is  decided,  and  it  may  l)o 
maintained  both  from  its  internal  and  external  influence.  The  internal  in- 
fluences arise  from  the  peculiar  nature  of  this  confessional  document,  from 
the  causes  of  its  origin,  and  from  its  relation  to  the  other  Symbols.  For  to 
these  it  has  continual  reference,  and  it  makes  no  further  pretensions,  than 
to  be  an  exposition  of  the  church  in  relation  to  the  systems  of  doctrine  in 
her  earlier  Symbols,  as  the  Augustan  for  instance,  and  a  confirmation  of  thiiji 
Symbol  under  the  emergencies  which  had  endangered  its  existence  at  that 
time, — an  exposition  which  had  become  indispensable  from  increasing  er- 
rors in  rcganl  to  the  doctrine  of  Faith.  We  have  made  reference  to  this 
peculiarity  in  a  preceding  section  ;  but  it  would  be  an  egregious  error, 
iiowever,  were  Ave  to  infer  from  this  circumstance,  that  the  Formula  of 
Concord  has  merely  a  negative  tendency,  while  on  the  contrary  it  really 
maintains  a  very  positive  character.  In  relation  to  this  character,  the  re- 
proach has  always  been  urged,  that  the  Formula  of  Conconl  herein  trans- 
gresses the  limits  of  the  earlier  Symbol^  ;  that,  especially  in  the  articles  con- 
cerning Freewill,  concerning  the  Lord's  Supper,  and  concerning  the  Person 
of  Christ,  it  introduces  into  the  church  new  doctrines,  new  and  ambiguous 
modes  of  expression.     Now,  it  is  true  that  wc  meet  with  many  cxjircssioiis 

11 


^  HISTOKICAL 

in  the  Fonmihi  of  C'oiieord,  ol"  n  Inch  the  Augsburg  Confession  presents  no 
instance,  in  the  same  mauaer  as  the  hitter  diflers  widely,  in  form  and  ex- 
pression from  t'le  ecnmeuieal  Synd)ols ;  but  of  ne^v  doctrine,  in  referenco 
to  which  alone  the  objection  is  made,  the  Formula  of  Concord  has  intro- 
duced as  little  in  opposition  to  the  Augustan  Creed,  as  that  Creed  has  in- 
troduced in  relation  to  the  Confession  of  the  primitive  church ;  the  only, 
difterence  is.  that  the  circumstances  of  the  church  required  an  expansion  of 
her  system  of  doctrines  into  their  necessary  consequences.  But  the  Formula 
of  Concord  l.as  not  ('eparted  a  single  step  from  the  radical  and  elementary 
doctrines  of  the  chnrch,  or  to  express  our  meaning  more  explicitly,  from 
the  doctrines  of  the  Word  of  God.  All  its  definitions,  many  of  which  ap- 
pear at  first  sight  to  want  simplicity,  approve  themselves,  on  a  closer  and 
more  impartial  examination,  to  be  in  strict  conformity  with  the  Scriptures. 
And  whoever  laments  that  this  Formula  does  sometimes  advance  to.  the  ut- 
most point,  let  him  consider  the  great  importance  of  driving  an  artful,  a 
cunning  enemj-  sporting  Avith  words,  from  his  last  lurking-place,  and  of  not 
leaving  him  a  single  foot  more  room  upon  the  platform  of  the  Lutheran 
church.  The  Formula  »f  Concord  is  certainly  not  intended  for  such  peo- 
ple as  know  scarcely  any  thing  at  all  about  the  doctrines  of  the  church,  oit 
else  desire  these  doctrines  to  remain  always  in  tlie  same  conscious  state  of 
elasticity  and  susi)ense,  for  fear  of  bciaig  burdened  with  too  much  precision. 
But,  the  very  thing  which  thes?  men  find  objectionable,  we  must  approve 
and  explain  as  a  quality  altogether  indispensable  in  a  confessional  writing, 
for  the  church, — that  precision,  for  instance,  with  which  it  unfolds  every 
point  of  doctrine,  under  every  aspect,  so  that  mo  one  can  remain  in  doubt 
for  a  moment  about  its  design,  or  the  relation  which  it  bear*  to  him.  It  i* 
composed  altogether  in  the  spirit  of  Luther, — a  German  of  clear  and  keeiL 
discriminating  powers,  one  who  advances  inmiediately  to  his  point,  and  is- 
utterly  incai>able  of  prevarication.  The  Epitome,  even,  when  viewed  in 
reference  to  the  purity  of  its  doctrine,  is  decidedly  a  model  form  for  confes- 
sional writings  ;  while  both  the  Ei)itonie  and  the  Declaration  deserve  to  be 
highly  esteemed  aaui  diligently  studied,  not  only  by  every  theologian,  but 
by  every  member  of  the  church,  susceptible  of  knouledjje.  The  most  of 
those  who  have  turned  away  full  of  apprehension  at  the  very  name  of  For- 
mula of  Concord,  have  surely  never  read  ft  with  attentioiv,  nor  compared' 
It  with  the  holy  Scriptures. 

Xor  is  the  symbolic  authority  of  this  work  less  indubitable  on  external 
considerations ;  for  it  is  not  as  Planck  loves  to  call  it, — the  performance  of 
a  triumvirate, — Andrea,  Chemnitz,  and  S'eluccker, — excessively  generous- 
and  mild  towards  the  confessions  of  others,  but  ungeinerons  in  the  highest 
degree  towards  its  own;  but  it  is  the  work  of  a  wise  and  pious  prince,  ac- 
qu'aiufed  with  tlie  sorrows  of  Joseph  from  his  own  exp«rience  of  many  long, 
years,  the  work  of  the  elector  Augustus  of  Saxony,  wh>o  was  not  led  by  eft*- 
theologians,  as  the  old  and  new  opponents  of  the  Formala  of  Concord  cwn^ 
tend,  but  who  directed',  under  his  own  supervision,  these  men  as  well  as 
his  own  counsellors,  as  his  own  letters  show.  It  Avas  not  conceived  and' 
written  in  secrecj',  nor  imposed  upon  tiie  cbnnh  by  iiresponsible  men,  bunt 
it  originated  from  the  church  herself,  v.as  examined  by  her  legitimate  or- 
gans, suiijected  to  public  investigation,  before  its  final  (ronelusion.  and  fre- 
>]uc:Uly  revised  an  !  iiniiroved,  l>y  rcfeiTnce  tD  t!ie  criti<i-isius  which  it  had 


INTRODUCTION.  0& 

receiveil.     That,  for  its  int»-otluction,  a  general  assembly  of  the  dhurch  was 
not  convoked,  as  was  at  first  intended,  has  its  reasons  partly  in  external  re- 
lations, partly  in  the  belief  of  the  electors  of  Saxony  and  lirandenburg,  that 
the  counsels  in  the  smaller  circles  or  provincial  synods  might  he  more  ad- 
vantageous ;  and  it  is  not  true  that  the  so-called  Fathers  of  Bergen  pre- 
vented a  general  synod.     'In  a  word,  no  one  was  compelled  to  receive  or  to 
subscribe  it.     The  often  far-fetched  and  foolish  olijections  of  its  enemies, 
were  listened  to  and  corrected,  with  moderatiim  and  patience;  time  was 
aJlowed  to  every  one  to  consider:  indeed  each  one  was  admonished,  in  the 
«ame  of  the  elector,  not  to  subscribe  against  liis  conscience.     Now,  even 
i^*"  Hutter  will  contend  that  many  may  have  subscribed  with  reluctance,  yet 
this  is  a  conjecture  drawn  from  the  mere  arrangement  of  the  signaturoe, 
which  is  no  proof  that  the  signatures  were  obtained  by  force.     Andrea  con- 
fidently asserts,  at  the  convention  of  Hcrzbcrg,  1578:  "I  am  able  to  de- 
clare most  truly  that  no  man  was  compelled  to  give  his  signature,  nor  ban- 
ished on  account  of  refusal.      If  thiv^  is  not  true,  the  Son  of  God  has  not 
redeemed  me  with  his  blood,  nor  am  I  a  partaker  of  his  blood."     In  con- 
sequence of  this  declaration,  the  opponents  were  challenged  to  name  only 
one  who  had  been    compelled  to  subscribe,  but  they  were  not  able:  on 
the  contrary,  it  was  acknowledged  by  those  of  Nuremburg,  who  rejected 
the    Formula   of    Concord,    that    the    signatures    were    obtained    without 
compulsion.     Many  had  subscribed  the    Formula  ef  Concord,  and  at  a 
later  period  recanted  ;  especially  is  it  knowe  in  reference  to  Dr.  Urban 
Pierius,  that  he  was  accustomed  to  number  the  subscription  of  this  docu- 
ment among  his    greatest  sins.     But  Keither   he  nor  any  other  person  at- 
tempted to  assert,  that  he  was  compelled  to  subscribe,     in  all  Saxony  only 
three  refused  their  signatures,  and  one,  the  suj)erintendent  of  Koldiz,  re- 
canted, when  he  had  obtained  a  situation  at  Nuremburg.     If  we  consider 
how  numerous  the  followers  d'l  Phili})pism  and  Crypto  Calvinism  Avere  in 
Saxony,  we  may  regard  this  fact  as  a   proof  always  as  much  to  be  lamen- 
ted, as  it  is  conclusive.  Chat  a  great  number  were  entirely  influenced  by  the 
apprehension  of  political  difficulty.      But  is  this  an  argument  against  the 
work  of  Concord,  and  not  much  rather  an  evidence  of  the  flexibility  of  the 
Philippistj^  as  contrasted  whh  the  firmness  of  the  Flacians,  v.  ho  ;preferred 
to  go  into  exile,  rather  than  subscribe  the  Corjuts  PbUippic^nn'?     Kor  is  tho 
declaration  of  Andrea  against  (Jhomnitz  any  j)ro()f,  when  he  tayf- :   "We 
-^lave  been  exercising  tyranny  upon  our  pastors,  as  an  excellent  man,  a  pi- 
■ous  minister  of  the  churdi  once  told  me  in    confidence,  ihat  he  v.as  struck 
with  astonishment  when  so  tyrannical  a  proposition  was  made,  and  seemed 
to  be  hearing  the  promulgation  of  the  Mosaic  law  from  Mount  Sinai :  *  I  do 
,not  believe  that  equal  severity  was  ever  exercised  m  any  place.'  "     Was  it 
/not  a  work  of  great  moment,  and  could  it  be  accomplished  without  the 
Jiighest  degree  of  earnestness  ?     Or  if  Andrea  and  his  collea;5uee  expresscrf 
themselves  with  much  as|)erity  towar<l«  the  ( -ryptocalvinists,  Ava^;  it  not 
their  right  and  their  duty,  in  view  of  the  amount  of  evil  which  that  sect 
•had  brought  upon  the  Lutheran  church  .'     Here  l>y  Andrea's  allusion  to  the 
exercise  oi  tyranruj  or  Jotcc^  ho  must  be  reg:irderl  as  alludin;^  to  the  use  of 
strong  €Tpressi(j}i.s,  and  is  there  no  diirrrr^nce    between  these  .'      !n  a  word, 
all  the  accusations  of  llospinianus,  l>;ila>ns,  and  others  against  the  mode  of 
•introdiiciiiK  the  I'nrimil;!  of  <  'oncord.  (ilbrr  ;mioinil  t^i  notliin;:  of  lm]>iirt;ii)<*(r. 


■84  HISTORICAL 

or  immediately  vanish  from  the  light  of  Truth.  They  refer  indeed  to  various 
histories,  and  aj)peal  to  ihe  evidence  of  "c/e(//6Ze"  men,  but  they  take  very 
good  care  not  to  name  them  ;  so  that  Ilutter  and  Selnecker  oppose  to  their 
falsehoods  only  a  simple  denial.  This  question,  moreover,  is  only  of  subor- 
dinate importance  ;  but  all  depends  upon  the  enquiry;;,  whether  the  doctrine 
of  the  Formula  of  Concord  be  in  conformity  with  the  l3cripturcs,  and  whether 
it  exhibits  the  analogy  of  faith  or  aial ;  the  whole  is  alsc  a  contention  about 
principles,  which  never  can  be  decided  by  urging  additional  circumstances. 

That  this  instrument  of  Confession  was  not  adopted  in  a  full  assembly 
.of  the  church,  is  certainly  no  disadvantage  to  its  symbolic  authority.  For 
,a.n  overwhelming  majority  did  acknowledge  it ;  three  electors,  twenty 
princes,  twenty-four  earls,  four  barons,  thirty-eight  imperial  cities,  and 
about  eight  thousand  holding  offices  in  churches  and  in  schools,  had  sub- 
scribed so  early  as  1577.  and  1578.  In  other  provinces,  in  and  out  of  Ger- 
many, it  was  adopted  at  a  later  period  ;  and  tliose  who  refused  to  receive  it, 
did  so  for  reasons  which  by  no  means  impaired  its  authority  and  conse- 
quence, but  only  served  to  cprroi)orate  them.  Its  reception  followed  suc- 
cessively in  the  electorate  of  Saxony,  of  Pfalz,  and  of  Brandenburg;  iu 
the  dukedom  of  Prussia,  Witteuiburg,  and  Mecklenburg  ;  in  the  margravate 
of  Kuhnbach,  Baircuth.  Ansjjach  and  Baden;  iu  Oberpfalz,  Neuburg,  and 
Sulzbach,  the  princedom  of  Brunswick  and  Luaeburg,  in  Thuringia,  Co- 
burg,  and  Weimar;  in  Miimpelgard,  in  Magdeburg,  3Ieissen,  Verder,  and 
Quedlinburg;  in  the  earldoms  of  Henneburg,  Ottingen,  Castell,  Mansfeld, 
liauau,  Hohenlohe,  Barby,  Gleichen,  Oldenburg,  Hoya,  Ebcrstein,  Lim- 
burg,  Schonburg,  Lowenstein,  Reinstein,  Stolberg,  Schv.'arzburg,  Leinin- 
gen,  and  others  ;  in  the  towns  of  Lubeck,  Hamburg,  Luneburg,  Regensburg, 
Augsburg,  Ulm,  Biberach,  Eziingen,  Landau,  liagenau,  Rotheaburg,  Gos- 
lar,  Miihlhausen,  Ileutlingen,  Nordlingen,  Ilalle,  Memmingen,  llildesheim, 
Hanover,  (iottingen,  Erlurt,  Einbeck,  Schweinfurt,  Brunswick,  Minister, 
Heilbronn,  Lindau,  Donauworth,  Wimi)fen,  Gingen,  Bopfingen,  Aaleu, 
Kauflxuiern,  Kempten,  Issny,  Lcutkirk,  Hameln,  and  Nordheim.  To  those 
countries  which  adopted  the  Formula  of  Concord,  have  su!)sequently  been 
added  liauenburg,  of  Saxony,  since  1586;  Sweden*  at  tlie  Council  of  Upsal 
in  1393,  asid  the  Diet  of  Stockholm  in  1647;  Holstein,  since  104,7;  Pomera- 
nia,, -since  1685 ;  .aiid  somewhat  earlier  Krain,  KJirntheu,  Steiermark,  and 
Ungarn,  at  the  Convention  of  Eperies  in  1593,  and  of  Leutschau  in  1597. 
Its  introduction  into  Denmark  was  forbidden  upon  pain  of  death,  by  Fred- 
erick 11;  indeed  the  king  is  said  to  have  thrown  the  co])y  sent  to  liim  by 
his  sister,  the  electress  Anna,  iulo  the  fire;  >Uli  it  obt;iined,  at  a  later  date^ 
a  high  authority  in  this  country  also,  and  was  in  reality  used  as  a  Symbol, 
though  not  publicly  acknowledged. 

A  portion  of  the  theologians  of  Silesia  were  prevented  from  subscribing 
it  through  the  powier  of  the  secret  Calvinists,  especially  those  in  the  duke- 
;dom  of  Liegnitz,  Brieg,  and  Wohlau,  likewise  those  in  Hesse  Cassel,  Zwei- 
33r(ick,  Nassau,  Benthaim,  Tecklenburg,  and  Solras,  besides  the  officers  of 
the  churches  and  schools  iu  the  dukedoms  of  Cleve  and  Berg  ;  in  the  earl- 
,;dom  of  Mark  and  Ravensberg;  these  in  the  princedom  of  Halberstadt,  in 
'Osnabriiok,  Ortenburg,  Austria,  and  at  first  in  Bohemia,  and  some  in  Sile- 
jtsia  and  Lausitz,  were  prevented  by  their  lioman  Catholic  liege-lords. 

,Soane  Lutheran  princes  and  estates  liid  not  adoj)t  tlio   Formula  of  Con- 


INTRODUCTION*  '85 

cord,  partly  because  they  were  devoted  to  the  tloctrmce  of  Calvin, — as 
llessia,  (at  first  however,  only  Lower  Ilessia, — the  clergy  of  Upper  Ilessia 
having  declared  in  its  favor ;  the  landgrave  William  was  from  the  first  en- 
tirely in  favor  with  the  work  of  Concord,  and  so  likewise  his  brother  Lewis, 
and  especially  his  brother  George,)  Anhalt,  Zweiltriick,  Dantzic,  partly  from 
aUiexcessive  attachment  to  Melanchthou  and  the  Fariuta,  from  pohtical  rea- 
sons, or  from  the  reflections  of  their  neighbors,  especially  from  an  ofTence 
conceived  in  consequence  of  not  being  at  first  invited  to  participate  in  the 
work  of  Concord,  as  Nuremburg,  Magdeburg.  Strasburg,  Frankfort,  Speyer, 
Worms,  Bremen,  most  of  whom,  however,  asserted  that  they  coincided  in 
doctrine  with  the  Formula  of  Concord.  Of  the  signers  of  this  Formula, 
Julius,  duke  of  Brunswick,  changed  his  resolution,  when  he  saw  himself 
censured  because  he  had  bestowed  on  his  sons  church  honors  and  prel)cnd8 
under  ihe  Roman  see  ;  and  he  was  particularly  alienaied  from  the  For- 
mula of  Concord,  when  the  controversies  of  the  theologians  of  Ilelmstadt 
occurred  with  those  of  Saxony  ;  while  John  Sigismund,  elector  of  Branden- 
burg, adopted  the  Reformed  Confession,  and  at  the  same  time  declared 
himself  released  from  the  Formula  of  Concord.  But  Casimir,  as  adminis- 
trator, had  introduced  the  Reformed  doctrine  already  in  1583,  after  the 
death  of  his  brother,  the  elector,  Lewis. 

From  this  exposition  it  is  evident  tliat  the  small  number  of  Signatures, 
as  well  as  the  objections  of  adversaries,  cannot  impair,  to  any  considerable 
extent,  the  symbolic  authority  of  the  Formula  of  Concord;  and  we  can 
agree  with  Selnecker  in  his  funeral  sermon  on  the  elector  Augustus,  where 
he  says  :  "  One  thing  is  certain,  that  so  long  as  we  preserve,  in  our  churches 
and  schools,  the  Confession  and  explanation,  contained  in  the  Book  of 
Concord,  throughout  this  country  and  others,  so  long  will  the  purity  of  the 
Word  of  God,  or  of  doctrine,  together  with  other  blessings  of  God,  continue 
among  us  without  fanaticism ;  but  so  soon  as  the  pure  Confession  be  in  the 
least  transgressed  or  violated,  God,  Avho  has  at  last  given  us  this  great 
blessing,  will  withdraw  it  from  us,  and  permit  all  kinds  of  difficulties  and 
fanaticism  to  rush  in  upon  us." 


VIIT.    The   Book  of    Concord. 

The  Book  of  Concord  is  the  collection  of  all  the  symbolic  Confessions, 
the  Creeds,  and  the  Doctrines  of  the  Lutheran  church.  They  are — 1.  The 
three  ecumenical  Symbols;  2.  the  unaltered  Augsburg  Confession;  3.  the 
Apology;  4.  the  Articles  of  Sinalcald;  .').  the  Smaller,  G.  the  Larger  Cate- 
chism of  Luther;  and  7.  the  Formula  of  Concord.  The  publication  of  the. 
Book  of  Concord  was  commenced  at  the  command  of  the  elector  of  Saxo- 
ny, in  L')78,  under  the  direction  of  Dr.  Jacol)  Andrea,  with  whom  Peter 
Ghiscr,  the  arciideacon,  and  Casper  Fugcr  the  deacon  of  Krcuzkirk  at 
Dresden,  were  associated  as  correctors.  The  issue  of  this  work  took  place 
on  the  same  day  of  the  month,  June  25tli,  in  1580,  as  the  delivery  of  the 
Augsburg  Confession  had  in  1.530. 

This  is  to  be  understood  of  the  (ierman  text,  and  it  is  to  be  remarked 
■particularly  of  this,  that  the  copies  of  1580,  exhibit  variations  which  prove 
,»bat  alterations  were  made,  not  only  <linin!j;  'be  operation  of  printing  them. 


8g  HISTORICAL    INTllODUCTION. 

but  that  sev-era^  editions  were  made  in  the  same  year.  Feuerlein  enumer- 
ates seven  e<litions  of  1580,  and  it  may  now  be  questioned  which  is  the 
original  edition,  and  whether  these  seven  editions  may  not  be  reduced  to  a 
smaller  number,  by  observing  that  alterations  were  introduced  in  conse- 
quence of  corrections  received  during  the  passage  of  the  first  edition 
through  the  press,  Avhile  it  can  still  not  be  admitted,  that  a  work  so  volumi- 
nous, could  liaF/e  "been  so  often  reprinted  in  less  than  tAvo  years.  Koelner, 
whom  we  and  Fra«ike  follow,  with  great  propriety  gives  much  weight  to 
the  evidence  of  Chemnitz,  who  knows  of  two  editions  only  ;  namely,  of  the 
first,  in  which  is  found  an  Errata,  and  of  another  edition  published  at  Dres- 
den, in  which  these  errata  are  corrected.  If  there  had  been  other  independ- 
ent jeditions,  Cheiiuiitz  certainly  Avould  have  mentioned  them.  So  Ilutter 
likewise  aiamee  only  two  editions,  assigning  the  want  of  the  Saxon  signa- 
tures in  the  first,  as  the  distinctive  ditlercnce  between  these  two.  All  the 
variations  which  appear  in  the  seven  editions  enumerated  by  Feuerlein,  cau 
easily  be  explained  as  the  alterations  of  a  few  pages  of  the  two  editions, — 
as  nos.  27  and  28  .belong  to  stlte  first  edition,  nos.  29  up  to  33  belong  to 
the  second.  But  the  signs  by  v/hich  the  Eclitio  Princeps  can  be  distin- 
guished are  the  following  :  1-  It  has  an  Errata  appended.  2.  It  men- 
tions a  periad  of  25  years,  which  in  other  editions  is  said  to  be  30  years. 
3.  The  twentieth  article  of  the  Augsburg  Confession  was  introduced  accord- 
ing to  the  (Jernian  edition  of  1531,  on  page  209.  4.  It  contains  the  arti- 
cles concerning  the  ceremonies  of  JMarriagc  and  of  Baptism;  or  Avhere  these 
are  wanting,  it  has  the  paginal  numbers,  1()9,  170.  171,  172,  173,  all  printed 
on  the  last  page  of  the  Smaller  Catechism,  in  order  to  preserve  a  similarity 
in  the  de»igiiatioji  of  pages  with  the  copies  already  published.  5.  The 
Latin  text  k  printed  in  Italic  letters.  ().  The  Catalogue  of  Testimonies  is 
called  Appendix.  7.  At  the  end  of  the  book,  after  the  signatures,  is  a  par- 
ticular page  upon  which  above  are  the  first  and  second  verses  of  the  ninth 
Psalm,  and  then  a  wood-cut,  aipon  which  stand,  in  a  circle,  the  names  of  the 
printers  Slatthes  Sttickel  and  Ciuiel  Bergen,  with  the  date  1.579;  under  this 
again  they  are  repeated  in  the  following  manner  :  '•  Printed  at  Dresden  ia 
the  Court-residence  of  the  elector  of  Saxony,  by  IMatthes  Stockel  and 
Gimel  Bergen,  1579." 

Selnecker  published  the  first  Latin  edition  in  the  year  1580.  As  he 
adopted  the  title  from  the  German  Book  of  Concord,  it  contains  an  incor- 
rect statement. — "  Comrauui  consilio  et  mandato  eorundem  Electorum, 
Priucipum,  ac  Ordinum  Imperii."  Because  the  text  of  the  Augsburg  Con- 
fession was  published  after  the  octavo  edition  of  1531,  and  also  because  the 
translations  of  the  other  Symbolic  books  are  more  or  less  disfigured  with 
errors,  as  we  have  explained  in  the  i)resent  Introduction,  this  first  Latin 
publication  was  not  acknowledged  ;  and  Selnecker  is  obliged  to  confess  in 
his  second  edition,  the  only  authentic  one  of  1584,  that  "  the  Book  of  Con- 
cord had  previously  been  published  in  Latin,  but  in  a  private  and  hasty 
manner."  A  Latin  edition  was  not  published  in  1581,  as  was  formerly  be- 
lieved, from  confounding  it  with  Selnecker's  edition  of  the  Formula  of 
Concord  in  that  year. 

JOHN  T.  MULLER, 
Immkldorf,  Bavaria.  Evang.  Luth.  3Ii>'istf,r. 

December,  1847. 


MANDATE  OF  CHRISTIAN  If. 


CHRISTIAN    II.,     BY    THK     GRACE    OF     GoD,     DuKK    OK     SaXOXY,     ChIKF 

Marshal  and  Elector  of  the  holy  empire  of  Rome,  Landgravk 
OF  Thurixgia,  Marquis  of  Misma,  and  Burgomaster  of  Magde- 
burg,  &c. 

To  the  church  dignitaries  collectively  and  individually,  to  the  Counts, 
Barons,  and  the  whole  order  of  Knighthood  subject  to  our  authority,  and 
to  that  of  the  Bishops  at  Misnia,  Naunihurg,  and  Merseburg  ;  to  the  Military 
Commanders  and  their  subordinate  officers ;  but  most  especially  to  the  super- 
intendents, the  Pastors  and  Ministers  of  churches,  our  salutation  and  favor. 

Reverend,  illustrious,  brave,  and  venerable  men, — faithful  and  devoted  to 
us, — we  have  now  for  severid  years  been  receiving  information,  that  the 
churciies  and  schools  of  our  provinces  generally  have  been  censured 
among  dist;mt  states,  as  if  some  change  of  Confession  took  place  among 
them  almost  every  seveu  years.  This  intelligence  was  the  more  grievous, 
to  us,  the  more  closely  we  examined  the  subject,  and  Ave  are  now  fully 
prepared  to  prove,  that  our  most  devout  and  w  orthy  ancestors,  of  pious  and 
hallowed  memory,  had  never  changed  their  Confession,  from  the  very  ori- 
gin of  the  Reformation,  after  God,  in  this  twilight  of  a  declining  world, 
had  graciously  kindled  the  light  of  Gospel  truth,  by  the  agency  of  his  cho- 
sen instrument.  Dr.  Martin  Luther,  and  had  most  kindly  diffused  it  pure 
and  uncojrupted  from  his  indubitable  Word  ;  but  all  the  electors  in  order 
have  persisted  in  the  Confession,  with  that  invincible  (irmness  which,  in 
the  year  1530,  was  manifested  to  the  emperor  Charles  V.,  and  to  the  whole 
Roman  empire, — and  they  have  spread  it  abroad  with  piou.s  devotion  ;  some 
have  even  sustained  many  injuries,  and  incurred  lieavy  expenses,  through  their 
zeal  in  maintaining  it;  so  that  the  glory  which  they  have  accjuired  by  their 
constancy  in  the  true  religion  can,  or  ought  to  be,  by  no  means  impaired. 

At  the  same  time  we  have  discovered  this  also, — that  there  are  certain 
false  and  deceitful  men,  who  boast  to  their  supreme  government  in  term* 
very  specious  indeed,  and  even  declare  with  oaths  wickedly  conceived,  that 
they  are  devoted  to  the  pure  and  unaltered  Augsburg  Confession,  in  oppo- 
sition to  all  corruptions  and  visionary  oj)inions  of  the  Calvinis-tic  sects,  as 
well  as  of  others,  who  nevertheless  have  since  been  detected  cherishing 
false  doctrines  and  erroneous  opinions  about  the  sacraments,  and  endeavor- 
ing by  means  of  their  adherents  to  introduce  privately  their  treacherouf* 
schemes  and  machinations,  to  disseminate  and  sjjread  them  abroad  with  all 
their  (Miergies,  without  the  knowledge  of  their  own  government  regularly 
and  divinely  instituted. 

This  class  of  men  have  iudeed  excited  riots  sometimes  and  disseusiou» 
in  tiic  schools  and  churches  of  these  territories,  which  always,  however, 
through  the  grace  of  God,  have  been  suppressed  and  ([uietod  by  the  Chris- 
tian magistrate,  as  soon  as  he  was  infurnicd  of  the  \\  icked  movements  of 
these  night  prowlers. 


88'  KTANDATE. 

Since  tlieu  God  himself  deeply  jibhons  men  so  inconstant  and  wavering,' 
men  who  are  neither  cold  nor  warm,  and  threatens  them  that  he  Avill  cast 
them  ont  of  his  mouth,  we  immediately  applied  ourselves,  on  the  commence- 
ment of  our  administration,  to  the  duty  of  providing  that  all  our  counsellors, 
courtiers,  chieftains,  subordinates,  and  those  exercising  other  functions,  ob- 
eerve  an  oath  administered  under  the  sanction  of  rehgiou,  and  pledge  their 
faith,  that  they  will,  by  the  assistance  of  God,  resolutely  persevere  to  the 
end  of  their  lives  with  us  in  the  first  unaltered  Augsburg  Confession,  as  it 
was  transcribed  and  declared  in  the  year  1580,  in  the  Christian  Book  of 
Concord,  and  carefully  fortified  against  corruptions  of  every  kind.  We 
have  undertaken  this  duty,  having  maturely  deliberated  and  meditated  upon' 
it  in  every  aspect,  with  the  obvious  design,  that  the  wicked  attempts  of 
these  treacherous  men,  Avho  circulate  by  their  secret  insinuations  among 
distant  states,  so  foul  a  reproach  against  our  provinces,  may  by  this  salutary 
measm-e,  with  the  assistance  of  God,  be  efifectually  resisted. 

We  know  too  (praise  and  glory  be  to  God)  that  the  illustrious  noblemen' 
and  rulers  Sir  John  George,  and  Sir  Augustus,  dukes  of  Saxony,  our  highly 
esteemed  brethren,  agree  in  all  tilings  with  us  in  this  cause  of  religion,  as- 
in  others  also. 

In  order  therefore  that  this  pious  and  truly  Christian  work  may  be  pre- 
served, even  as  under  a  shelter  repaired,  and  may  be  perpetuated  to  coming 
posterity,  and  that  no  one  may  have  reason  to  pretend,  that  occasion  and  op- 
portunity for  reading  this  Symbolic  Writing  were  denied  him,  we  have  taken 
care  that  the  Formula  of  Concord,  agreeing  in  every  respect  with  the  au- 
thentic copy,  be  printed  and  published  in  each  language,  in  Latin  and  also 
in  German,  but  in  a  smaller  form,  in  order  that  it  may  be  purchased  at  a 
lower  price,  as  well  as  more  conveniently  circulated. 

And  henceforth  in  our  own  name,  and  first  in  the  guardian  name  of  our' 
most  beloved  brethren,  we  devoutly  enjoin  it  upon  you  individually  and 
collectively,  as  above  mentioned,  that  as  you  agreed  with  us  in  this  matter  in 
the  last  provincial  assembly,  so  let  each  one  still  in  his  own  capacity  persist 
resolutely  in  that  determination,  for  the  pledge  of  his  honor  once  given  to  us. 

And  especially  we  enjoin  upon  our  counsellors  delegated  to  the  duties  of 
schools  and  churches,  the  doctors  and  professors  of  academies,  the  justices 
of  ecclesiastical  courts,  upon  all  superintendents  and  their  subordinates,, 
upon  pastors  and  deacons,  likewise  upon  rectors  and  fellows  of  the  higb 
schools,  and  other  principals  of  schools  generally,  together  with  our  stipendi- 
aries and  alumni,  that  they  hold  this  book  very  dear  to  them,  that  they  handle 
it  by  night  and  by  day,  that  they  meditate  with  due  sincerity,  that  they  col- 
lect their  i)roofs  from  it,  and  that  they  do  not  promote  any  one  to  office, 
who  has  not  approved  this  book,  both  by  his  subscription  and  by  his  fidelity 
pledged  upon  oath,  and  that  they  strive  with  all  their  energies,  that  nothing 
contrary  throughout  this  famous  electorate  of  ours,  in  schools  and  in  church- 
es, be  either  taught  publicly  or  introduced  privately,  as  the  mercy  of  Al- 
mighty (xod,  our  favor,  and  the  health  and  security  of  his  own  life  are  dear 
to  each.  May  ye  act  up  to  this  agreement,  which  is  consistent  with  your 
duty,  and  commensurate  with  your  serious  and  constant  affection  towards 
us;  and  on  our  part  we  shall  be  most  kindly  disposed  towards  you. 

Given  at  Dresden,  August  1,  l(Jlj2. 


PREFACE  TO  THE  BOOR  OF  CONCORD* 


To  all  who  shall  read  these  writings,  Ave,  who  have  subscribed  our  names, 
attached  to  the  Confession  of  Augsburg,— the  Electors,  Princes,  and  Es- 
tates of  tiie  sacred  Roman  empire  in  Germany,  according  to  the  dignity  and 
rank  of  each, — proclaim  and  present  our  good  wishes,  the  friendship  and 
salutation  connected  w  ith  our  oiHce. 

Jt  is  a  remarkable  favor  of  God,  the  greatest  and  best  of  beings,  that,  in 
these  later  days,  in  this  latter  <!ge  of  the  world,  he  has  been  willing  to 
cause,  according  to  his  unutterable  kindness,  love,  and  mercy,  the  light  of 
the  Gospel  and  of  his  Word,  to  arise  pure  and  serene  over  Germany,  our 
beloved  country,  and  shine  forth  upon  the  liuman  race,  after  those  dark 
hours  of  Papal  superstitioui  For  this  reason  especially,  a  brief  and  compen- 
dious Confession  has  been  collected  from  the  Word  of  God,  and  from  the 
Sacred  Writings  of  the  Proj)hets  and  Apostles,  which  was  also  presented, 
in  the  German  and  Latin  languages,  at  the  Diet  of  Augsburg,  to  the  illustrious 
t'mperor,  C'harles  V.,  in  the  year  15'}(),  by  our  very  pious  predecessors,  and 
submitted  to  the  princes  of  tiie  empire,  generally  indeed  to  all  men  professing 
the  Christian  doctrine;  and  having  been  disseminated,  in  this  manner, 
throughout  the  world,  it  has  become  universally  know  n,  and  begins  to  be  in 
the  mouth  and  conversation  of  all. 

Besides,  many  churches  aiid  academies  have  embraced  and  defended  this 
Confession,  as  a  cei'tain  Symbol  of  these  times,  in  the  chief  articles  of  faith, 
especially  in  those  arguments  against  the  Romanists  and  the  various  cor- 
ruptions of  divine  doctrine ;  and  with  constant  uniformity,  and  without  any 
controversy  and  doubt,  they  have  ;!p])ealed  to  it.  The  doctrine  also  end)raced 
hi  that  Confession,  Avhich  they  know  to  be  supported  by  the  solid  evidences 
of  Scriptufe^  and  approved  by  ancient  and  acknowledged  Symbols,  they 
liave  uniformly  considered  the  special  and  perpetual  source  of  harmonj'  in 
the  church  justly  appreciating  it, — formerly  the  defence  of  that  church  a- 
gainst  numerous  heresies  and  errors, — a  doctrine  Avhich  is  now^  again  restored. 

But  surely  it  cannot  be  unknown  to  any  one,  that  immediately  after  Dr. 
Martin  Luther, — a  most  excellent  man  fdled  with  the  deepest  piety, — was  re- 
moved from  human  cares,  Germany,  our  beloved  country,  experienced  the 
jiiost  dangerous  and  violent  agitations  in  her  jjublic  concerns.  Amid  these 
dilliculties,  this  deplorable  confusion  of  our  country,  formerly  so  flour- 
ishing and  regulalcd  so  well,  the  enemy  of  men  labored  ingeniously  to 
scatter  the  seeds  of  false  doctrine  and  division  in  the  churches  and 
schools,  excited  dissensions,  excited  oflences,  and  by  his  artifices  corrupted 
the  purity  of  divine  doctrine,  broke  the  chain  of  pious  harmony  and  Chris- 
tian charity,  and,  to  a  greater  extent,  obstructed  and  impeded  the  progress 
of  the  holy  (ios|)el.  It  is  also  known  to  ;dl  i\i  what  Avay  those  cuemics  of 
<livine  truth,  afterwards  seized  an  opportunity  to  betray  our  churches,  and 
schools,  to  find  pretexts  for  their  eirors,  to  withdraw  the  timid  and  erring 

12 


90  PREFACE    TO    THE    BOOK    OF    CONCORD. 

consciences  of  men  from  the  purity  of  Gospel  doctrine,  and  to  employ  those 
who  were  more  subservient  in  bearing  and  enduring  the  yoke  of  Papal  ser- 
vitude, and  in  embracing  other  corruptions,  also  at  war  with  the  Word  of 
God. 

Doubtless  nothing  could  have  happened  either  more  agreeable  to  us,  or 
which  we  could  consider  worthy  to  be  sought  from  the  Supreme  Father  of 
the  universe,  with  more  fervency  of  mind,  and  with  prayers  more  ardent, 
than  that  our  churches  and  schools  might  have  persjvered  in  the  pure  doc- 
trine of  God's  Word,  in  the  same  pious  and  desirable  unanimity  of  mind  ; 
and,  as  it  happened  while  Luther  still  survived,  that  these  might  have  been 
established  in  piety,  and  consigned  to  posterity  with  distinction,  according 
to  the  Rule  of  God's  Word.  But  we  have  observed  that,  just  as  in  the 
times  of  the  Apostles,  corruptions  were  introduced  into  those  churches  in 
which  they  themselves  had  planted  the  Gospel  of  Christ,  so,  on  account  of 
our  sins  and  the  depravity  of  these  times,  a  similar  evil  has  been  permitted 
by  an  angry  God  to  befall  our  churches  also. 

Wherefore,  mindful  of  that  duty  which  we  feel  to  be  enjoined  upon  us 
by  heaven,  we  conceive  ourselves  bound  diligently  to  attend  this  matter,  to 
guard  against  false  doctriaes  in  our  provinces  and  dominions,  which  have 
there  been  disseminated,  and  which  secretly  insinuate  themselves  more  and 
more,  as  it  were,  into  the  practice  and  faujjiiarity  of  men ;  and  to  cause  our 
subjects  in  the  empire  to  persevere  in  the  right  path  of  piety,  and  in  the 
known  truth  of  divine  doctrine,  which  has  hitherto  been  constantly 
preserved  and  defended,  and  not  to  sufl'er  them  to  be  withdrawn  from  it. 
For  this  purpose,  our  most  worthy  predecessors  in  part,  and  we  our- 
selves,— as  that  resolution  prevailed  with  unanimouseonsentin  the  year  1558, 
an  opportunity  presenting  at  the  Diet,  which  at  that  time  was  held  by  the 
electors  at  Frankfort  on  tlve  Maine, — mutually  determined  that  a  special 
and  general  convention  be  held,  in  which  it  might  be  debated,  among  our- 
selves, in  a  profound  and  yet  in  a  friendly  manner,  concerning  those  matters 
which  have  been,  in  the  way  of  abuse,  maliciously  objected  by  our  adversa- 
ries against  our  churches  and  academies. 

After  these  deliberations,  our  predecessors  of  pious  and  excellent 
memory,  and  we  ourselves  in  part,  assembled  aS  Naumburg  in  Thurin- 
gia  in  1561.  And  at  that  time  we  took  in  hand  the  Confession  of  Augs- 
burg, of  which  we  have  spoken  several  times,  which  had  been  presented  to 
the  emperor,  Charles  V.,  in  a  full  diet  of  the  empire,  in  the  year  1530;  and 
we  then  again,  with  one  consent,  all  subscribed  that  pious  Confession, 
which  is  founded  upon  the  solid  evidences  of  immirtable  truth  expressed  in 
the  Word  of  God, — in  order  that  we  might  serve  posteiity  in  that  way,  and 
as  far  as  lay  in  our  power,  become  their  authorities  and  advisers  f«r  avoid- 
ing those  false  doctrines  which  war  with  the  Word  of  God.  And  we  did 
this  with  the  design,  that  a  perpetual  testimony  might  be  afforded  to  his 
Majesty,  the  Emperor,  our  most  gracious  lord,  as  well  as  to  all  men  every 
where,  that  we  never  had  conceived  an  intention  to  defend  or  to  dissemi- 
nate any  new  or  foreign  doctrine,  but  that  we  desired  constantly  to  protect 
and  retain,  by  the  assistance  of  God,  that  truth  which  we  professed  at 
Augsburg,  in  the  year  1530.  We  also  conceived  no  slight  hope,  that,  in  this 
way,  not  only  those  wiio  were  averse  to  the  pure  Gospel  doctrine,  would 
desist  from  their  false  charges  and  accusations,  but  that  other  good  and  be- 


PREFACE    TO    THE    BOOK    OF    CONCORD.  ^ 

nevolent  men  also  would  be  conciliated  by  this  renened  and  reiterated 
Confession  of  ours,  would  examine  and  investigate,  with  greater  zeal  and 
solicitude,  the  truth  of  divine  doctrine,  whicii  alone  is  our  guide  to  salva- 
tion, and,  consulting  the  welfare  of  their  souls  and  their  own  eternal  hap- 
piness, abide  in  that  Confession,  rejecting  for  the  future  all  controversies 
and  disseusious. 

liut  we  have  been  informed,  not  without  great  distress  of  mind,  that  tiiis 
declaration  of  ours  ar.d  rescript  of  the  Confession,  has  h»;l  but  very  little 
weight  among  our  adversaries,  and  that  we  and  our  churches  were  not 
freed  from  the  imputations  of  prejudice,  which  they  had  been  scattering  with 
the  greatest  malignity  among  the  people.  We  have  been  informed  that  iu 
this  design,  those  things  which  we  have  done  for  the  best  purpose  and  witli 
/the  best  intention,  have  been  represented  by  the/?nemies  of  true  religion,  as  if 
«ve  were  so  uncertain  concerning  our  religion,  and  were  transforming  it  so 
often  into  dilferent  and  still  diiierent  formulas,  that  it  was  not  known  either Xo 
us  or  to  our  theologians,  what  was  the  (Confession  formerly  delivered  to  the 
Emperor  at  Augsburg.  These  representations  of  our  adversaries  have  with- 
held and  alienated  many  virtuous  men  from  our  churches,  our  schools,  our 
doctrine,  our  faith,  and  Confession.  To  these  adversities  it  was  also  added, 
tliat  under  color  of  the  Augsburg  Confession,  a/Jocti'ine  conflictin_g  witli  the 
iiistitution  of  the  holy  Supper  of  the  body  and  biood  of  Christ,  and  other  cor- 
rAiptions  also,  were  introd  uced  extensively,  both  into  our  churches  and  schools. 
When  some  pious  men,  fond  of  peace  and  liarmony,  as  well  as  learned 
theologians,  had  observed  these  things,  they  believed  they  could  not  more 
ell'ectually  oppose  the  abuses  luid  dissensions  in  religion,  which  were  gradu- 
ally increasing  more  and  more,  than  by  declaring  aud  explaining  the  con- 
troverted Articles,  with  force  and  accuracy,  from  the  Word  of  God,  by  re- 
jecting and  condemning  false  doctrines,  and,  on  die  contrary,  by  represent- 
ing with  leanuing  and  eloquence,  the  Truth  as  delivered  down  from  heaven; 
as  they  were  persuaded,  that,  in  this  way,  they  would  be  able  to  impose  si- 
lence upon  tJieir  adversaries,  and  to  point  out  to  the  more  simple  and  vir- 
tuous a  certain  way  and  method,  how  they  might  conduct  themselves  iu 
these  dissensions,  now  and  in  future,  and,  assisted  by  divine  grace,  .avoid 
the  corruptions  of  doctrine. 

In  the  first  place,  therefore,. these  theologians  communicated  amongthein- 
selves  certain  writings  sullicicjitly  diffuse,  and  extracted  from  the  W'.oi^d  of 
(iod,  in  which  they  showed  with  learning  and  ingenuity,  how  those  eontJ"o- 
versies  connected  with  the  disorder  of  the  churches,  might  be  entirely 
(piieted  aud  suppressed,  apart  from  any  disturbance  of  divine  truth;  for 
thus  it  would  hap])en,  that  the  opportunities  and  pretences  sought  by  our 
adversaries  for  the  purpose  of  abuse,  would  i>e  cut  off  and  removed.  At 
last  they  investigated  and  proclaimed,  with  scrjujHilous  accuracy,  tiie  contro- 
verted Articles  which  they  hafl  received,  and  in  a  special  treatise,  tliey  pro- 
j)osed  the  way  and  method  by  which  these  ri.sing  dissensions  might  be  ju- 
diciously and  piously  re|)resse(l. 

Having  been  infornu'd  of  this  pious  resolution  of  the  theologians,  we  do 

not  only  a])prov(>  it,  but  in  proj)ortion  to  the  extent  of  our  inlluence,  and  the 

oHice  entrusted  to  us  by  heaven,  we  conceive  oiu'selvcs  bound  to  promote  it. 

Accordingly  in  a  (•()un<il  ol's  une  other   electors  and  princes,  agreeing  with 

jjs  in  religious  opinion,  \\e,  bv  l!n"  ki'sc"  ol'd'od,  l>uki"  of  Saxony.  Elector, 


gg'  PREFACE    TO    THE    BOOK    OF    CONCORD. 

&c.,  summoned  to  Torgau,  in  tlie  year  ir)7(i,  some  of  the  most  distinjijnishcd 
and  least  suspected  theologians,  highly  cultivated  and  distinguished  hy  their 
eminent  erudition.  When  these  men  had  assembled,  they  conscientiously 
conferred  among  themselves  concerning  the  controverted  Articles,  and  the 
Edict  of  racificatiou  of  which  we  have  spoken  a  little  while  ago.  And 
first  indeed,  having  offered  up  pious  prayers  to  the  great  and  beneficent 
God,  and  to  his  glory  and  praise,-^the  vSpirit  of  the  Lord  assisting  us  with 
his  grace,— .all  those  matters  which  seemed  to  relate  to  this  deliberation,  and 
Avhich  seemed  to  be  i-equired,  were  comprised,  with  remarkable  diligence 
and  care,  in  a  certain  treatise.  That  book  Avas  afterwards  transmitted  to 
some  eminent  men,  professing  the  Confession  of  Augsburg,— the  electors, 
the  princes,  and  estates,~and  it  was  requested  that,  having  asscnibled  the 
most  eminent  and  learned  theologians,  they  shoulil  read  it  with  anxious 
care  and  pious  attention,  should  diligently  examine  it,  and  eml)ody  in  writ- 
ing their  opinion  and  censures  of  it;  and  finally,  that  they  should  freely  rep- 
resent to  us  the  judgment  of  all  and  of  each  of  them,  and  the  reasons  for  it. 

When,  therefore,  we  had  received  these  critical  remarks,  we  found  many 
pious  and  useful  suggestions  anions:  them,  how  that  declaration  of  the  pure 
Christian  doctrine,  might  be  fortifieil  and  defended  by  evidences  from  the 
holy  Scriptures  against  all  corruptions  and  distortions,  lest  perhaps  in  pro- 
cess of  time,  impious  doctrines  might  lie  concealed,  under  cover  of  this  de- 
claration ;  but  by  no  means  should  the  declaration  of  pure  Truth  be  trans- 
mitted to  posterity  with  a  stain  upon  it.  From  these  views,  then,  which  had 
come  to  us  extremely  well  digested,  the  Chrhtian  Book  of  Concord,  to 
which  we  have  referred,  has  been  composed,  and  that  form  was  adopted 
in  which  it  is  now  presented. 

Whereupon  certain  persons  of  our  order,  (for  we  all,  as  well  as  some  others, 
for  certain  reasons  which  interposed  at  the  time,  were  not  able  to  do  it.) 
took  care  to  have  this  book  distinctly  recited  article  by  article,  to  the  theo- 
logians, collectively  and  individually,  of  our  regions  and  jurisdictions,  and 
to  the  ministers  of  churches  and  schools,  and  to  have  Ihtm  aroused  to  a 
diligent  and  accurate  consideration  of  those  points  of  doctrine  wiiicli  are 
contained  in  it. 

When,  therefore,  they  observed  that  the  Declaration  of  the  controverted 
Articles  agreed,  first  indeed  with  the  Word  of  God,  and  then  with  the  Con- 
fession of  Augsburg,  with  the  greatest  alacrity  and  an  earnest  attestation  of 
their  gratitude  to  God,  they  approved  this  Book  of  Concord,  as  expressing 
the  pious  and  genuine  sentiment  of  the  Augsburg  Confession  ;  they  received 
jt  voluntarilj',  and  having  fully  and  deeply  meditated  and  reflected  upon 
the  subject,  they  siibscribcd  to  it,  and  openly  testified  their  assent,  witli 
heart,  and  tongue,  and  hand.  Wiierefore,  that  sacred  Pacilicalion  is  called, 
and  shall  ever  be,  the  unanimous  and  concordant  Confession,  not  only  of 
some  few  of  our  theologians,  but  of  all  and  each  of  the  ministers  'of  the 
church  and  the  teachers  in  our  provinces  and  dominions. 

But  because  our  conventions  and  those  of  our  venerable  predecessors, 
first  at  Frankfort  on  the  Maine,  and  afterwards  at  Naumburg,  uiidertaken 
with  a  pure  intention,  and  comprised  in  our  writings,  not  only  failed  to  at- 
tain that  object  and  reconciliation  Avhicii  were  desired,  but  an  excuse  has 
been  sought,  even  out  of  tliem,  by  some  persons,  for  errors  and  false  doc- 
trines,— \\hile,  however,  it  never  entered  our  minds,  either  to  introduce,  by 


PREFACE    TO    THE    BOOK    OF    CONCORD.  93 

this  treatise  of  ouns,  any  new  and  false  kind  of  doctrine,  to  recommend  and 
estal)iisii  it  by  disguises,  or  even  in  the  least  to  depart  from  that  Confession 
exhibited  at  Augsburg,  in  the  year  15.30;  but  rather,  that  as  many  of  us  as 
were  concerned  in  the  transactions  of  iVaumburg,  even  then  reserved  it  en- 
tirely to  ourselves,  and  promised  besides,  that  if,  in  process  of  time,  any 
thing  should  be  wanting  in  our  Confession,  or  as  often  as  necessity  seemed 
to  demand  it,  we  would  still  further  declare  all  our  principles  with  fullness 
and  integrity; — so,  for  this  very  reason,  we  have  labored  in  this  B<iok  of 
Concord,  to  declare  our  constancy  and  unintermitted  devotion,  and  to  re- 
peat our  Christian  Faith  and  Confession  with  great  and  pious  unanimity. 
Lest,  therefore,  some  may  suffer  themselves  to  be  disturbed  by  the  misrep- 
resentations of  our  adversaries,  fabricated  by  their  own  ingenuity,  in  which 
they  pretend,  that  we  do  not  even  know  which  is  the  true  and  genuine  Con- 
fession of  Augsburg,  and  in  order,  too,  that  those  who  are  now  among  the 
living,  and  posterity  also,  may  be  taught,  with  potver  and  success,  which 
that  pious  Confession  is,  which  we,  as  well  as  the  churches  and  schools  of 
our  dominions,  have  at  all  times  professed  and  embraced,  in  the  pure  and 
immutable  truth  of  God's  Word,  we  testify  distinctly,  that  we  desire  to  em- 
brace tliG  first  Augsburg  Confession  only,  which  was  exhibited  to  the  em- 
peror, Charles  V.,  in  the  celebrated  Diet  of  Augsburg,  in  the  year  l.j.'JO,  that 
onlif,  we  say.  and  no  other,  a  copy  of  which,  deposited  in  the  Ardiivcs  of 
our  venerable  predecessors,  who  exhibited  it  themselves  to  Charles  V.  at  the 
Diet,  we  wish  to  be  compared  by  men  worthy  of  all  confidence,  (lest  any 
diligence  niight  be  wanting  in  ourselves,  to  secure  the  most  accurate  deter- 
minations,) with  the  one  exhibited  to  the  Emperor  himself,  and  preserved  in 
the  Archives  of  the  sacred  empire  of  Rome  ;  and  we  are  sure  that  our  copies, 
the  Latin  and  the  German,  correspond  with  each  other  in  every  sentence. 
For  this  reason  also,  we  have  desired  to  include  the  Confession  then  exhib- 
ited, with  our  Declaration  or  Book  of  Concord  which  is  here  presented,  that 
all  men  may  know  that  we  are  resolved  to  tolerate  no  other  doctrine  in  our 
donjiijions,  our  churches,  and  schools,  than  that  which  was  approved  at 
Awgfrburg,  in  the  year  1.580,  by  the  above  mentioned  electors,  j)rinces,  and 
estates  of  the  empire,  in  a  solemn  Confession.  And  this  Confession, 
through  the  kind  assistance  of  (xod,  we  shall  maintain,  with  an  elevated,  un- 
daunted spirit,  and  a  pure  conscience,  to  our  last  breath,  until  we  pass  from 
this  life  to  another  world,  ready  to  appear  before  the  tribunal  of  Jesus 
Christ  our  Lord.  We  hope,  therefore,  that  our  adversaries  will  hereaf- 
ter spare  us  and  the  ministers  of  our  churches,  and  not  employ  their 
accustomed  and  bitter  charges,  that  we  can  come  to  no  certainty  among 
ourselves  about  our  faitii,  and  for  this  reason  are  forging  out  new  (.'onfes- 
sions  almost  every  year,  yes  indeed  every  month. 

(Concerning  v.  hat  relates  to  another  edition  of  the  Augsburg  Confession, 
of  wiiicli  mention  has  been  made  in  tlie  Acts  at  Naunii)ur';,  we  remark,  (a 
matter  wiiich  is  known  to  all,)  that  certain  persons,  under  the  disguise  of  ex- 
pressions in  the  latter  edition,  wish  to  cover  and  conceal  corruptions  in  the 
administration  of  the  Lord's  Supper,  together  with  other  errors,  endeavoring 
to  obtrude  them  upon  the  unwary  multitude ;  uor  are  they  inlUienced  by  the 
precise  terms  of  the  Augsburg  Confession  which  was  first  exhibited,  in 
which  those  errors  are  ex|)ressly  rejectetl,  an<I  from  which  a  sense  can  lie 
derived  far  dillfrent  from  that  which  ihey  Avish  to  sec.      It   siirnetl   proper 


^4  PREFACE    TO    THE    BOOK    OF    CONCORD. 

to  US,  therefore,  to  testify  publicly  by  these  letters,  and  to  inform  all  men, 
that  -we  did  not  then  wish,  nor  do  we  now  wish,  by  any  means,  to  de- 
fend or  to  excuse  false  and  impious  doctrines  and  opinions,  which  might 
lie  concealed  under  some  disguises  of  expression,  or  to  approve  them  as  if 
agreeing  with  the  doctrine  of  the  Gospel.  We  indeed  never  viewed  the 
latter  edition,  under  the  impression  that  it  differed  in  any  respect  from  the 
former  which  was  exhibited.  Nor  do  we  believe  that  other  useful  writings 
of  Dr.  Philip  Melanchthon,  of  Brentius,  of  Urban  Regius,  Pomeranus,  and 
tlie  like,  ought  to  be  rejected  and  condemned,  as  far  as  they  agree  with  that 
rule  which  is  expressed  in  the  Boole  of  Concord. 

And  although  some  theologians,  and  Luther  himself  among  them,  when 
they  contended    about  the  Lord's    Supper,    Avere    unwillingly   drawn    by 
their  adversaries  into  a  disputation  about  the  personal  union  of  the  two 
natures  in  Chiist,  yet  our  theologians,  in  the  Boole  of  Concord,  and  in  what 
is  the  rule  in  it  of  the  more  wholesome  doctrine,  earnestly  testify,  that  it  is 
our  constant  and  immutable  opinion,   as  well  as  the  declaration   of  this 
book,  that  pious  men  ought  to  be  directed  to  no  other  principles,  in  the  ad- 
ministratiou  of  the  Lord's  Supper,  than  those  in  the  words  of  the  institution, 
contained  in  the  Testament  of  oar  Lord  Jesus  Christ;  for.  since  he  is  al- 
mighty and  "infallible,  he  will  assuredly  observe  what  he  has  instituted  and 
promised  m  his  Word.     And  as  this  defence  Avas  not  assailed  by  the  adver- 
saries, they  did  not  persist  in  this  kind  of  argument  by  other  methods  of 
proof;  bat  in  the  true  simplicity  of  faith,  they  strongly  adhered  to  the  very 
explicit  words  of  Christ. — a  method  which  is  the  most  secure,  and  the  best 
adapted  for  the  instruction  of  unlettered  men  ;  for  such  men  do  not  under- 
stand those  points  in  these  subjects,  which  are  contested  with  so  much  pro- 
fundity.    But  since  our  assertion  and  the  plain  sense  of  the  words  of  Christ  in 
the  Testament,  were  assailed  by  the  adversaries,  and  rejected  as  if  too  impi- 
ous, and  too  much  opposed  to  the  principles  of  true  faith,  contrary  indeed  to 
the  articles  of  the  Apostolic   Symbol,   (especially  as  to  the  incarnation  of 
the  Sou  of  Cod,  his  ascension  into  heaven,  and  his  sitting  at  the  right  hand 
of  the   omnipotent  power  and  majesty  of  God,)   and  even  further,  since 
charged  with  being  false,  it  was  to  be  shown  by  a  true  and  solid  explana- 
tion of  those  articles,  that  our  opinion  did  not  differ  from  the  words  of 
Christ,  nor  from  the  articles  themselves. 

As  to  the  ])hrases  and  modes  of  expression  employed  in  this  Book  of 
Concord,  when  it  treats  of  the  majesty  of  the  human  nature  in  the  person  of 
Christ,  being  elevated  and  placed  at  the  right  hand  of  God,  in  order  that  all 
injurious  misconceptions  and  offences  may  be  entirely  avoided,  wliich  might 
arise  from  the  aml)iguous  nature  of  an  ahstroct  term, — since  the  schools  and 
Fathers  still  use  this  expression, — our  theologians  wish  to  testify,  in  express 
and  appropriate  words,  that  such  majesty  of  the  human  nature  of  Christ, 
independent  of  its  personal  union,  must  by  no  means  be  acknowledged  ;  nor 
must  it  even  be  admitted,  that  the  human  nature  possesses  per  se  that  majes- 
ty, either  as  a  property  om  power  (even  in  the  personal  union)  essentialiter. 
Jormaliter,  hnhituulittr,  or  subjective,  (for  these  terms  are  pleasing  to  the 
schools,  though  not  very  good  Latin).  For  if  we  maintain  this  mode  of 
speaking  and  of  teaching,  the  divine  and  human  natures  Avill  be  confounded 
with  their  projterties, — the  human  nature  will  be  equivalent  to  the  divine, 
in  the  mode  of  its  cssenco  and  properlicif :  indeed  the  whole  wilJ  be  denied. 


PREFACE    TO    THE    BOOK    OF    CONCORD.  9'J 

Our  theologians,  therefore,  maintain  that  they  ought  to  be  equal;  that  this 
takes  place  after  the  mode  and  di.sj)ensation  of  a  union  of  distinct  ])ersonalitie», 
just  as  learned  antiquity  has  cautiously  treated  this  subject,  presenting  a  mys- 
tery so  great  that  it  surpasses  all  the  powers  of  our  mind  and  understanding. 
As  to  the  condemnation,  exposition,  and  rejection  of  impious  doctrines, 
and  especially  of  that  which  relates  to  the  holy  Supper,  all  indeed  were 
to  be  expressly  and  distinctly  presented  in  our  Declaration,  our  profound 
explanation  and  determination  of  the  controverted  Articles,  not  only  with 
the  view,  that  all  might  avoid  these  condemned  doctrines,  but  for  some 
other  reasons  also,  they  were  by  no  means  to  be  omitted.  So  that  it  never 
was  our  design  or  resolution,  to  condemn  those  men  who  fall  into  error 
through  an  innocent  simplicity  of  mind  and  yet  are  no  blasj)iiemers  against 
the  truth  of  divine  doctrine,  much  less  indeed,  to  condemn  all  the  churches 
which  are  even  under  the  lioman  power  in  th:3  (ierman  nation,  or  any  place 
else;  but  it  rather  was  our  design  and  intention,  publicly  to  reprehend  and 
condemn,  in  this  manner,  all  fanatical  opinions,  and  the  obstinate  teachers 
of  them,  and  those  blasphemers,  too,  who  we  believe  ought  by  no  means  to 
be  endured  in  our  dominions,  our  churches,  and  our  schools  ;  because  those 
errors  are  repugnant  to  the  express  Word  of  God,  and  indeed  so  much  re- 
pugnant, that  they  cannot  be  reconciled  witii  it.  For  this  reason  too,  we 
undertook  this  work,  that  all  pious  men  might  i)e  w  arned  to  avoid  these  er- 
rors with  great  circumspection.  For  we  have  not  the  least  doubt,  that 
many  pious  men,  the  freest  indeed  from  all  evil,  even  in  these  churches, 
Avhich  have  not  as  yet  agreed  in  all  i)oints  with  us,  are  influenced  merely 
by  their  own  simplicity,  and  do  not  duly  understand  the  subject  it- 
self, but  by  no  means  approve  the  blasphemies  which  are  poured  out 
against  the  holy  Supper,  as  it  is  administered  in  our  churches,  according  to 
the  institution  of  Christ,  and  taught  Avith  great  unanimity  among  all  good 
men,  according  to  the  words  of  the  Testament  itself.  We  are  in  great  hope 
too,  that  those  men,  rightly  instructed  in  all  these  matters,  and  the  Spirit 
of  the  Lord  assisting  them,  will  finally  submit  with  us,  and  w  ith  our  churches 
and  schools,  to  the  immutable  truth  of  God's  Word.  And  doubtless  this 
duty  is  incumbent  upon  all  theologians  and  ministers  of  the  church, — that 
they  teach,  at  the  risk  of  their  salvation,  the  principles  which  it  becomes  us 
to  teach  with  nmderatiou  from  the  Word  of  God,  to  those,  Avho,  from  sim- 
plicity of  nature,  or  from  ignorance,  wander  from  the  truth ;  d  that  they 
fortify  them  against  corruptions, — lest  while  tlie  blind  are  leaders  of  the 
blind,  all  be  exposed  to  danger.  Wherefore,  in  the  sight  of  Almighty  God 
and  before  the  holy  church,  we  testify  in  this  our  Avriting,  that  it  never  was 
our  intention,  by  this  Formula  of  ])ious  reconciliation,  to  cause  disturbance 
or  danger  to  those  devout  men,  w  ho  are  at  this  moment  suflering  persecu- 
tion. For,  influenced  by  Christian  charity,  as  we  have  come  at  last  into 
companionship  of  sorrow  w  ith  them,  so  do  we  revolt  at  the  persecution  and 
unrelenting  tyranny,  which  are  exercised  chiefly  against  those  wretched  men, 
and  we  detest  such  cruelty  from  our  very  heart.  In  no  sense  do  we  acquiesce 
in  the  profusion  of  that  innocent  blood,  which  without  doubt  will  be  re- 
quired, with  great  severity,  from  those  persecutors,  in  the  tremendous  judg- 
ment of  the  Lord,  and  before  the  tribunal  of  Christ;  and  these  men,  most 
assuredly,  will  then  experience  the  heaviest  retriluition,-  fur  their  tyranny, 
and  undergo  the  most  (h'cadful  ))unishments. 


yo  PREFACE    TO    THE   BOOK    OF    CONCORD. 

In  these  writings  indeed,  as  we  have  mentioned  above,  it  was  always  biit 
design,  that  in  our  provinces,  our  dominions,  our  schools,  and  churches,  no 
other  doctrine  should  he  uttered  and  carefully  inculcated,  than  that  Ivhich 
is  founded  upon  the  Word  of  God,  and  contained  in  the  Atigsbtirg  Confes- 
sion as  well  as  in  the  Apology,  and  that  doctrine  indeed  understood  in  its 
true  and  genuine  sense ;  nor  should  opinions  be  admitted  which  conflict 
with  these  :  in  which  design  this  Formula  of  Pacification  has  been  instituted 
and  adopted.  We  therefore  finally  profess  and  testify  before  God  and  all 
men,  that,  in  the  Declaration  of  the  controverted  Articles,  of  which  mention 
has  been  made  several  times,  we  do  not  present  any  new  confession,  or 
confession  different  from  that  which  w  as  exhibited  to  Charles  V.,  in  the  year 
1530;  but  that  we  have  desired  to  conduct  our  churches  and  schools,  first  in- 
deed to  the  fountain  of  the  holy  Scriptures  and  to  the  Symbols,  and  then  to 
the  Confession  of  Augsburg,  of  which  we  have  spoken  already.  And  most 
pressingly  do  we  advise,  that  our  youth  first  of  all,  who  are  educated  for  the 
sacred  service  of  our  churches  and  schools,  be  instructed  faithfully  and  dili- 
gently in  this,  in  order  that  our  pure  doctrine  and  profession  of  faith,  may 
be  retained  and  propagated  among  our  posterity,  the  Holy  Spirit  extending 
them,  until  the  glorious  coming  of  Jesus  Christ,  our  only  Redeemer  and 
Savior. 

That  such  may  be  the  result,  and  that  we,  versed  in  the  writings  of  the 
Prophets  and  Apostles,  may  be  assured  of  our  doctrine  and  our  Confession, 
and  our  minds  and  consciences  filled  to  a  greater  extent  with  the  grace  of 
the  Holy  Spirit,  we  have  resolved  to  j)ublisli  this  Book  of  Concord,  for  it 
seemed  most  indispensably  necessary,  that  a  pious  exposition  and  arrange- 
ment of  all  those  controverted  points,  deduced  from  the  W'ord  of  Ged, 
should  appear  in  the  nudst  of  so  many  rising  errors  in  our  times,  as  well  as 
so  many  offences,  contentions,  and  perpetual  broils,  in  order  that,  according 
to  its  prniciples,  the  pure  doctrine  might  be  distinguished  and  separated 
from  the  false.  This  design  will  moreover  effect  this  result,  that  turbulent 
and  contentious  men  will  not  be  free,  in  proportion  to  their  inclination,  to 
excite  controversies,  inseparable  from  offence,  nor,  as  they  do  not  suffer 
themselves  to  be  attached  to  any  fornmla  of  pure  doctrine,  to  propose  and 
propagate  enormous  errors.  For,  from  these  opinions  it  will  at  last  follow, 
that  the  pure  doctrine  will  be  obscured  and  lost,  and  nothing  be  transmitted 
to  posterity  but  vague  opinions  and  academical  restrictions.  To  this  may  be 
a(kled  what  we  know  to  be  due  from  us,  in  this  way,  to  our  subjects,  in  con- 
sequence of  the  duty  which  God  has  enjoined  upon  us,  that  we  carefully  re- 
gard what  may  relate  to  the  purposes  of  this  life  and  of  that  which  is  to  come, 
and  labor  to  provide  with  great  zeal,  as  far  indeed  as  it  can  be  done,  what 
may  contribute  to  the  extension  of  the  name  and  glory  of  God,  to  the  pro- 
pagation of  his  Word,  from  which  alone  salvation  may  be  expected,  to  the 
peace  and  tranquillity  of  churches  and  schools,  and  to  the  general  compo- 
sure and  consolation  of  agitated  minds;  especially  when  it  is  well  known  to 
i\i,  that  this  salutary  work  of  Christian  Concord,  has  long  been  sought  and 
expected,  with  serious  prayers  and  fervent  ardor,  by  many  good  and  warm- 
hearted men  of  the  highest  and  loAvest  order;  and  not  even  from  the  com- 
mencement of  this  work  of  Pacification,  were  we  in  the  belief,  nor  indeed 
are  we  now,  that  This  salutarj'  and  indispensable  work  of  Concord  should  be 
willidrawn  and  entirely  concealed  from  the  eyes  of  men,  and  that  the  light 


pbefacil  to  the  book  of  concoro.  97 

of  divine  truth  should  be  placed  under  a  busliel  or  a  table;  therefore. 
Ave  were  bound  not  to  defer  an  edition  of  it  any  longer.  For  we  do 
not  doubt  that  pious  men,  who  are  fond  of  divine  truth  and  of  that 
harmony  which  is  pleasing  to  God,  Avill  approve  in  conjunction  with 
us,  our  salutary,  useful,  pious,  and  very  necessary  un<lcrtaking,  and  will 
not  permit  that  any  thing,  even  to  the  utmost  exertion,  shall  be  wanting  in 
them  for  the  extension  of  the  glory  of  God,  and  for  the  j)ublic  benefit 
which  may  result  in  eternal  or  temporal  respects. 

To  mention  that  again  of  which  we  have  spoken  so  often  already,  we 
certainly  by  no  means  have  desired  to  mingle  new  principles  with  this  work 
of  Concord,  or  in  any  manner  to  dei)art  from  tiie  tintli  of  the  divine  doc- 
trine which  our  ancestors,  most  venerable  for  their  piety,  as  ourselves  also, 
have  acknowledged  and  professed.  But  we  know  that  this  doctrine,  which 
is  deduced  from  the  writings  of  the  Prophets  and  Apostles,  is  comprised  in 
the  three  ancient  Symbols,  in  the  Confession  of  Augsburg  exhibited  to  the  em- 
peror Charles  V.,  then  in  the  Apology,  which  has  been  connected  with  this, 
in  the  Articles  of  Smalcald,  and  lastly,  in  the  tico  Catechisms  of  the  excellent 
Dr.  Luther.  Wherefore,  we  have  determined  not  to  depart  a  fiuf^ers 
breadth  either  from  the  subjects  or  the  phrases  employed  in  them,  but  as- 
sisted by  the  Spirit  of  God,  to  persist  constantly  with  the  greatest  concord 
in  this  pious  conformity,  examining  all  controversies  by  this  true  rule  and 
declaration  of  the  pure  doctrine.  And  then  we  resolved  to  cultivate  peace 
and  harmony  Avith  the  other  electors,  princes,  and  estates  of  the  sacred 
Roman  empire,  and  with  other  kings,  princes,  and  nobles  of  a  Christian 
commonwealth,  according  to  the  constitutions  and  ratified  treaties  of  the 
sacred  empire,  which  exist  between  them  and  ourselves,  and  to  tender  and 
present  our  services  with  our  good  wishes,  to  each  one  in  proportion  to  the 
degree  of  his  dignity  and  rank. 

Having  communicated  our  designs,  we  shall  moreover  attend  mcst  in- 
dustriously to  this  also, — that  we  may  defend  with  great  strictness  and  zeal 
this  work  of  Concord  in  our  dominions,  by  careful  examinations  of  churches 
and  of  schools,  and  inspection  of  printing  olHces,  and  finally  by  other  judi- 
cious means,  observing  the  occasions  and  circumstances  which  may  pro- 
mote our  interest  or  that  of  others.  If  the  controversies  now  quieted 
should  revive,  or  new  ones  arise  on  the  subject  of  religion,  we  shall  labor, 
for  a  timely  prevention  of  offences,  to  have  them  entirely  dispelled  or  com- 
posed without  long  and  dangerous  agitations. 

In  full  evidence  of  all  this,  we  have  subscribed  our  names  with  'Meat 
unanimity,  and  alHxed  our  signatures. 

Lewis,  Palatine  of  the  Rhine,  Elec-  The  Tutors  of  Frederick    William, 

tor.  and  John,  Dukes  of  Saxonv- 

Augustus,  Duke  of  Saxony,  Elector.  The  Tutors  of  John  Casiniir  "ami 
John  (ieorge.  Margrave  of  liranden-  John  Ernes),  Dukes  of  Saxony. 

burg.  Elector.  (ieorge  Frederick,  Margrave  of  Bran- 
Joakim  Frederick,  Margrave  of  Bran-  denburg. 

denburg.    Administrator   of   the  Julius,  Duke  (»f  [5runs\\ick  and  Lu- 

Archbishoi)ric  of  Magdeburg.  neburg. 

John,  Bishop  of  iMeissen.  Oiho,   Duke  of  JJrunswick  and  Lu 
Everard,  Bishop  of  l^uiteck,  Adm'r.  neburg. 

of  the  E|)iscopacy  ot  Vcrddn.  lleiiry  the  youiigor.  Duke  of  Brun*- 
Philip  Lewis,  Palatine  of  the  Rhine.  wick  and  Luncburg. 

la 


PREFACE    TO    THE    BOOK    OF    CONCORD. 


William  the  younger,  Duke  of  Bruus- 
wiek  and  Luueburg. 

Wolfgang,  Duke  of  Brunswick  and 
Luueburg. 

Ulrick,  Duke  of  Mecklenburg. 

The  Guardians  of  John  and  Sigis- 
numd  Augustus,  Dukes  of  Meck- 
lenburg. 

Lewis,  Duke  of  Wiirtemberg. 

The  Guardians  of  Ernest  and  Jacob, 
Margraves  of  Baden. 

George  Ernest,  Count  and  Lord  of 
Hennel)urg. 

Frederick.  Count  of  Wiirtemberg  and 
Munipelgart. 

John  Gunter,  Count  of  Schwartzen- 
burg. 

William,  Count  of  Schwartzenburg. 

Albert,  Count  of  Schwartzenburg. 

Emic,  Count  of  Leiningeu. 

Philip,  Count  of  Hanau. 

Godfrey,  Count  of  Oettingen. 

George,  Count  and  Lord  in  Castel. 

Henry,  Count  and  Lord  in  Castel. 

Otto,  CountoflloienaiidBruchausen 

John,  Count  of  Oldenburg  and  Del- 
menhorst. 

John  Hoier,  Count  of  Mausfeld. 

Bruno,  Count  (#  Mausfeld. 

Hoier  Christopher,  Count  of  Maus- 
feld. 

Peter  Ernest  (junior,)  Count  of 
Mausfeld. 

Christopher,  Count  of  Mausfeld. 

Albert  George,  Count  of  Stolburg. 

Wolfgang  Ernest,  Count  of  Stolburg. 

Lewis,  Count  of  Glichen. 

Charles,  Count  of  Glichen. 

Ernest,  Count  of  Ileinstein. 

Boto,  Count  of  Reinstein. 

liCwis,  Count  of  Lconstein. 

l[enry,  Baron  of  Liniburg. 

George,  Baron  of  Schonburg. 

Wolfgang  of  Schijnburg. 

Anarc  Frederick,  Baron  of  Wildenfels. 

The  Mayor  and  Aldermen  of  Lul)eck. 

The  Mayor  and  Aldermen  of  Luue- 
burg, 

The  Mayor  and  Aldermen  of  llam- 
burir. 


The  Aldermen  of  Brunswick. 

The  Mayor  and  Aldermen  of  Lan- 
dau. 

The  Mayor  and  Aldermen  of  the 
Province  of  the  Monastery,  in 
the  Valley  of  Gregory. 

The  Aldermen  of  Goslar. 

The  Mayor  and  Aldermen  of  Ulm. 

The  Mayor  and  Aldermen  of  Eshn- 
gen. 

The  Aldermen  of  Reutlingen. 

The  Mayor  and  Aldermen  of  Nord- 
lingeu. 

The  Mayor  and  Aldermen  of  Roten- 
burg,  near  Tuber. 

The  Mayor  and  Aldermen  of  Seveor. 

The  Mayor  and  Aldermen  of  Ileil- 
bron. 

The  Mayor  and  Aldermen  of  Mem- 
mingen. 

The  Mayor  and  Aldermen  of  Lindau. 

The  M  a  J'  o  r  and  Aldermen  of 
Schweinfurt. 

The  Aldermen  of  Donawerd. 

The  Chamberlain  and  Aldermen  of 
Ratisbon. 

The  Mayor  and  Aldermen  of  Wimp- 
fen. 

The  Mayor  and  Aldermen  of  Gieu- 
gen. 

The  Mayor  and  Aldermen  of  Bop- 
fingen. 

The  Mayor  and  Aldermen  of  Alen. 

The  Mayor  and  Aldermen  of  Kauf- 
beuen.. 

The  Mayor  and  Aldermen  of  Isna. 

The  Mayor  and  Aldermen  oi  Camp- 
ten. 

The  Aldermen  of  Gottiiigen. 

The  Mayor  aiul  Aldermen  of  Lcut- 
kircli. 

The  Alilermen  of  Hildesheim. 

The  Mayor  and  Aldermen  of  Hamel. 

The, Mayor  and  Aldermen  of  Han- 
over. 

The  Aldermen  of  Mulhausen. 

Tiie  Aldermen  of  Erfurt. 

The  Aldermen  ui"  Eimbeck. 

The  Alds.Tnien  of  Northcim. 


THE 

THREE  CHIEF  SYMBOLS! 

OR 

CONFESSIONS  OF  CHRISTIAN  FAITH, 

UNANIMOUSLY  TAUGHT  IN  THE  CHURCH. 


THE  THREE  CHIEF  SYMBOLS. 


I.  THE  APOSTOLICAL  CONFESSION  OR  SYMBOL, 

CONTAINING    THE    BASIS    OP    THE    CHRISTIAN    FAITH. 

I  believe  in  God  the  Father,  Almighty  Maker  of  heaven  and 
earth. 

And  in  Jesus  Christ,  his  only  Son,  our  Lord,  who  was  conceived 
by  the  Holy  Ghost,  born  of  the  Virgin  Mary,  suffered  under  Pon- 
tius Pilate,  was  crucified,  died,  and  was  buried.  He  descended 
into  hell ;  on  the  third  day  he  rose  again  from  the  dead ;  he  as- 
cended into  heaven,  and  sits  at  the  right  hand  of  God,  the  Father 
Almighty,  from  thence  he  shall  come  to  judge  the  quick  and  the 
dead. 

I  believe  in  the  Holy  Ghost,  in  a  holy  Christian  church,  the 
communion  of  saints,  the  forgiveness  of  sins,  the  resurrection  of 
the  body,  and  hfe  everlasting.     Amen. 


II.  THE  NICENE  CONFESSION  OR  SYMBOL. 

I  believe  in  one  God  only,  the  Father  Almighty,  Maker  of  hea- 
ven and  earth,  and  of  all  things  visible  and  invisible. 

And  in  one  Lord  Jesus  Christ,  the  only-begotten  Son  of  God, 
begotten  of  his  Father  before  all  worlds;  God  of  God,  Light  of 
Light,  very  God  of  very  God,  begotten,  not  made,  consubstantial 
with  the  Father,  by  whom  all  things  were  made ;  who  for  us  men, 
and  for  our  salvation,  came  down  from  heaven,  and  was  incarnate 
by  the  Holy  Ghost  of  the  Virgin  Mary,  and  was  made  man,  and 
was  crucified  also  for  us,  under  Pontius  Pilate.  He  suffered  and 
was  buried,  and  the  third  day  he  rose  again,  according  to  the 
Scriptures,  ascended  into  heaven,  and  sits  at  the  right  hand  of  the 
Father;  and  he  shall  come  again,  with  glory,  to  judge  both  the 
living  and  the  dead;  whose  kingdom  shall  have  no  end. 

And  I  believe  in  the  Holy  Ghost,  the  Lord  and  Giver  of  lifi', 


102  TIIK    THREE    CHIEF    SYMBOLS. 

who  proceeds  from  the  Father  and  the  Son  ;  who  with  the  Father 
and  the  Son,  is  worshipped  and  glorified;  who  spoke  by  the  Pro- 
})hets.  And  I  believe  in  one  holy  Christian  Apostolic  church.  I 
iieknowledge  one  baptism  for  the  remission  of  sins ;  and  I  look  for 
the  resurrection  of  the  deafi,  and  life  in  the  world  to  come.     Amen. 


III.  THE  ATHANASIAN  CONFESSION  OR  SYMBOL, 

DIRECTED    AGAINST    THE    ARIANS. 

Whosoever  will  be  saved,  before  all  things  it  is  necessary  that 
he  hold  the  true  Christian  faith.  Which  faith  except  every  one 
do  keep  whole  and  undefiled,  without  doubt  he  shall  perish  ever- 
lastingly. 

But  tiiis  is  the  true  Christian  faith :  That  we  worship  one  God 
only,  in  Trinity,  and  Trinity  in  Unity,  neither  confounding  the 
persons,  nor  dividing  the  essence.  For  there  is  one  person  of  the 
Father,  another  of  the  Son,  and  another  of  the  Holy  Ghost.  But 
the  Godhead  of  the  Father,  of  the  Son,  and  of  the  Holy  Ghost,  is 
one :  equal  in  Glory,  co-eternal  in  Majesty.  Such  as  the  Father 
is,  such  is  the  Son,  and  such  is  the  Holy  Ghost.  The  Father  is 
uncreated,  the  Son  uncreated,  the  Holy  Ghost  uncreated.  The  Fa- 
ther is  incomprehensible  [unlimited],  the  Son  incomprehensible,  and 
the  Holy  Ghost  incomprehensible.  The  Father  is  eternal,  the  Son 
eternal,  the  Holy  Ghost  eternal.  And  yet  there  are  not  three 
eternals,  but  one  eternal.  So  also  there  are  not  three  uncreated 
Beings,  nor  three  incomprehensible  Beings  ;  but  one  uncreated,  and 
one  incomprehensible.  So  likewise  the  Father  is  Almighty,  the 
Son  Almighty,  and  the  Holy  Ghost  Almighty.  And  yet  there  are 
not  three  Almighties,  but  one  Almighty.  So  the  Father  is  God, 
the  Son  is  God,  and  the  Holy  Ghost  is  God.  And  yet  there  are 
not  three  Gods,  but  one  God.  So  likewise  the  Father  is  Lord,  the 
Son  Lord,  and  the  Holy  Ghost  Lord.  And  yet,  not  three  Lords, 
but  one  Lord.  For  as  we,  according  to  Christian  truth,  must  ac- 
knowledge every  person  by  itself  to  be  God  and  Lord,  so  we  are 
forbidden  by  the  Christian  religion  to  say  there  are  three  Gods, 
or  three  Lords.  The  Father  is  neither  made  of  any  one,  nor  crea- 
ted, nor  begotten.  The  Son  is  of  the  Father  alone,  not  made,  nor 
created,  but  begotten.  The  Holy  Ghost  is  of  the  Father  and  of 
the  Son,  neither  made,  nor  created,  nor  begotten,  but  proceeding. 
So  there  is  one  Father,  not  three  Fathers ;  one  Son,  not  three 
Sons  ;  one  Holy  Ghost,  not  tluce  Holv  Ghosts.     And  in  this  Trin- 


THE    THREi:    CHIEI'    SYMBOLS.  lOU 

ity  none  is  afore,  or  after  the  other ;  none  is  greater,  or  less  than 
another  ;  but  the  whole  three  persons  together  are  co-eternal,  and 
co-equal.  So  that  in  all  things,  as  aforesaid,  the  Unity  in  Trinity, 
and  the  Trinity  in  Unity,  is  to  be  worshipped.  He  therefore  that 
will  be  saved,  must  thus  think  of  the  Trinity. 
//^  Furthermore,  it  is  necessary  to  everlasting  salvation,  to  believe 
rightly  also  in  the  incarnation  of  our  Lord  Jesus  Christ.  For  the 
right  faith  is,  that  we  believe  and  confess  that  our  Lord  Jesus 
Christ,  the  Son  of  God,  is  God  and  Man  :  God,  of  the  essence  of 
the  Father,  begotten  before  the  worlds  ;  and  Man,  of  the  substance 
of  his  mother,  born  in  the  world;  perfect  God,  and  perfect  man, 
of  a  reasonable  soul  and  human  flesh  subsisting:  equal  to  the 
Father  as  touching  his  Godhead,  and  inferior  to  the  Father  as 
touching  his  humanity.  Who,  although  he  be  God  and  man,  is 
yet  not  two,  but  one  Christ ; — one,  not  by  conversion  of  the 
Godhead  into  flesh,  but  by  taking  of  the  humanity  into  God  ; — one 
altogether ;  not  by  confusion  of  substance,  but  by  unity  of  person. 
For  as  the  reasonable  soul  and  flesh  is  one  man,  so  God  and  man 
is  one  Christ ;  who  suffered  for  our  salvation,  descended  into  hell, 
and  rose  again  the  third  day  from  the  dead.  He  ascended  into 
heaven,  and  sits  at  the  right  hand  of  the  Father,  God  Almighty : 
whence  he  shall  come  to  jutlge  the  living  and  the  dead.  At  whose 
coming  all  men  shall  rise  again  with  their  bodies,  and  shall  give 
account  of  their  works.  And  they  that  have  done  good  shall  go 
into  life  everlasting,  and  they  that  have  done  evil  into  everlasting 
fire. 

This  is  the  true   Christian  faith,  which,  except  a  man  believe 
faithfully,  he  cannot  be  saved. 


THE 

UNALTERED  AUGSBURG  CONFESSION ; 

OR 

CONFESSION  OF  THE  FAITH 

OF 
SEVERAL  PRINCES  AND  ESTATES,  DELIVERED  TO   HIS  IMPERIAL  MAJESTY,  CHARtES  V., 

AT 

THE  DIET  OF  AUGSBURG, 
A.  D.  1530. 


14 


OUR  CONFESSION  OF  FAITH. 


Archbishop  Laurence,  of  the 
Episcopal  Church,  says:  "The 
Augsburg  Confession  will  ever  re- 
main one  of  the  master-pieces  of 
the  human  mind,  enlightened  by 
the  Spirit  of  God." 

D'Aubigne,  the  great  Reformed 
Church  historian,  says  :  "It  is  pre- 
eminently the   greatest  and  most! 
glorious  confession  of  Protestant! 
Christianity." 

A  Roman  Catholic  Bishop,  of 
Augsburg  says :  "All  that  the  Lu- 
therans have  said  is  trqe ;  and  we 
cannot  deny  it." 

Dr.  Eck,  a  Roman  Catholic,  says : 
"We  cannot  confute  it  (the  Luth- 
eran Confession)  with  the  writ- 
ings of  the  Apostles  and  Pro- 
phets." 

The  Duke  of  Bavaria,  also  a 
Catholic,  said :  "The  Lutherans  are 
entrenched  in  the  Scriptures,  and 
we  (the  Romanists)  are  aside  of 
them." 

Martin  Luther,  with  prophetic 
vision,  said:  "This  holy  confession 
of  Christ  will  penetrate  into  every 
court,  and  the  sound  thereof  will 
go  through  all  the  earth."  This 
has  already  come  to  pass ;  our  con- 
fession has  been  translated  into 
eighty  languages,  and  is  preached 
every  Sunday  to  fifty-five  millions 
of  Lutherans. 


THE  UNALTERED  AtGSBURG  CONFESSION. 


APPRESiS  TO  THE  EMPEROR,  CHARLES  V. 

Illustrious  Emperor,  most  powerful,  invincible,  and  gracious  Sire  :  luas' 
piuch  as  yo«j-  Imperial  Majesty  proclaimed  a  diet  of  the  Empire  at  Augsburg, 
Ito  consult  aboi|t  the  best  means  of  defence  against  the  Ti^rk,  that  ancient, 
inveterate,  and  most  bitter  enemy  of  the  Christian  name  and  religion, — iu 
what  \»ay  most  completely  ajad  permanently  to  repress  him  ;-^and  then  to 
x;onsult  also  about  thje  dissensions  m  reference  to  oar  l>oly  religion  and  Chris^ 
,tian  faith, — how  the  opifliojjs  a»d  sentimpnts  of  conteudii)g  parties  on  the 
subject  of  religion,  might  be  mutijially  eJvj)ressed,  explained,  and  cotj^idered 
among  themselves  in  your  presence,  with  moderation,  mildness,  and  i^ffec'- 
iion  ;  so  that  \yhat  hd^  been  coy^idci-ed  or  acknowledged  by  each  party  m 
its  writiugSj  beitjg  abandoned  or  ^corrected,  those  opinions  might  be  settled 
^nd  reduced  to  one  plain  standard  of  truth  and  Christian  harnipny  ;  that  one 
})urc  and  true  religion  bjeiyg  cherished  and  preserved  among  us,  we  may  bo 
able  to  live  ia  harmony  aiwl  concord  in  one  Chriatiaij  chureh,  iu  the  same 
manner  a^  we  live  and  serve  Mudejc'  one  Christ :  and  since  we,  the  under- 
signed Elector  and  Princes,  with  others  who  have  adhered  to  us,  and  other 
electors,  prijices,  and  estates  besides,  were  summoned  to  the  ajjpoiuted  diev, 
•we  therefore  have  conje  without  delay  to  Augsburg,  that  we  might  obedi- 
ently observe  your  Majesty's  order,  and,  we  wish  it  to  be  said  without 
boastingj  have  appeared  here  among  the  fir.st. 

Wlien,  therefore,  your  Jmperial  Majesty,  a.moijg  otJier  tliingr,,  ciuised  it  ti;> 
be  proposed  to  the  electors,  princes,  ayd  otljer  estates  ot  the  empire,  at  the 
very  comniejijcement  of  the  Piet  here  at  Augsbyrg,  that  the  several  estates, 
in  conformity  with  your  Imperial  Edi^t,  should  prepare  and  submit  ihejr 
opinions  and  sentiments  iij  the  Gflrnjan  aud  Lajtiu  lapguage, — having  heJd 
a  conswltatiou  on  Wednesday,  we  retjjiiicd  our  answer,  that  we  on  our  pavt 
would  present  the  arti^derf  of  ojjr  Confession  to  your  In((><^rial  Majesty  on 
tlie  succeeding  Eriday.  I»i  obedience  to  yonr  Majesty'*  dcMnsuui,  we  now 
tdfer  in  defence  of  our  religion,  tlie  Confession  ^td"  our  ariUerents  and  our- 
selves, the  do.Ptrine  of  whiclj,  drawn  from  tl;e  holy  h?cript,<ires  and  the  pure 
Word  of  God,  they  deliver  in  our  provinces,  dukedpni^s,  prijicipalitje,?,  ajid 
pities,  9nd  discuss  in  our  churches. 

For  if  the  other  electors^  princes,  and  estates  of  \lw  onjpi/'p,  ki  *itniiaf 
writings  in  Latiq  ajjd  (Jferni,vn,  according  to  t-^e  above-njejilioned  proposi- 
tion of  your  Majesty,  shall  ppod^ice  their  opinions  on  the  jsubjt'cf  o/' religion, 
we,  here  iu.  the  presence  o/  your  Imperial  Majesty,  a.s  our  mo«t  gracious 
Jord,  present  ourselves  ready  to  consult  on  friendly  terms  with  tliose  prince* 
«nd  our  adherents,  about  the  possible  melliods  and  means  by  which  w«i 
;naY  come  to  an  agroemrnt,  so  (:\r  n/;  it  cm  ho  hfincirr.ldy  dniic  :    nnflj  Ji;(j> 


108  ADDRESS    TO    CHARLES    V. 

iug  peaceably  discussed  the  subjects  of  diflci-cuce  amoug  ourselves,  to  con- 
sult how  the  dissensions  may  be  suppressed,  througli  the  grace  of  God,  and 
how  one  true,  harmonious  religion  may  be  preserved ;  tljat,  as  we  all  live 
and  serve  under  one  Christ,  and  ought  to  acknowledge  one  Christ,  accord- 
ing to  the  tenor  ofyour  Majesty's  Edict,  all  opinions  likewise  may  be  con- 
formed to  the  standard  of  tiivine  truth, — an  event  which  we  implore  from 
God  in  our  most  fervent  supplications. 

But  relative  to  the  other  electors,  princes,  and  estates,  as  the  opposite 
party,  if  tliis  conference  on  the  subject  of  religion,  conducted  after  the  man- 
ner in  Avhich  your  Majesty  Avisely  required  it  to  be, — by  a,  mutual  exhibi- 
tion and  deliberate  comparison  of  written  opinions  among  ourselves, — shall 
not  conduce  to  a  reconciliation,  nor  be  attended  with  any  other  beneficial 
result,  «v§  at  least  shall  leave  the  clearest  evidence,  and  your  Imperial  Ma- 
jesty, the  electors,  and  estates  of  the  empire,  and  all, — whoever  are  influ- 
enced by  a  pure  love  and  zeal  for  religion,  whoever  may  have  heard  thig 
discussion  with  an  impartial  spirit, — will  not  fail  to  perceive,  and  gladly  ac- 
knowledge, from  our  Confession,  that  we  have  withheld  no  effort  which 
jnight  contribute  to  tlie  restoration  of  Christian  harmony,  consistent  with 
the  will  of  God  and  the  dictates  of  conscience. 

Your  Imperial  Majesty  graciously  intimated,  not  on  a  single  occasion,  but; 
frequently,  to  the  electors,  princes,  and  estates  of  the  empire,  and  caused  it 
to  be  publicly  read  and  recited  from  a  copy  of  your  Majesty's  Instructions, 
Avritten  and  communicated  to  them  at  the  Diet  of  S;jeyer,  held  in  the  year 
152G,  that  your  Imi>e;-ial  Majesty,  for  certain  reasons  ihen  sj-'cclfied,  was 
neither  willing  nor  able  to  make  any  decision  or  determination  as  to  these 
religious  difficulties;  but  that  your  Majesty  desired,  as  a  matter  of  duty,  to- 
use  your  best  e?iertions  with  the  Roman  Pouiiff  for  convening  a  general 
council.  The  same  likewise  was  more  fully  declared,  a  year  ago,  in  the 
last  public  diet  whicii  was  held  at  Speycr.  At  tl:at  time  your  Imperial 
Majesty,  through  Ferdinand,  liing  of  Bohemia  and  Hungary,  our  friend  an4 
gracious  lord,  and  also  through  your  Majesty's  spsaker  and  commissaries, 
cause^  this  to  be  declared  among  other  things,  that  your  Majesty  had  cou^ 
sidered  the  resolution  of  the  dcj)uty,  counsellors,  and  officers  of  the  imperial 
government,  and  of  those  delegated  by  other  estates,  -tvho  had  assembled  at 
Ratisiion,  au'l  that  your  Majesty  deemed  it  expedient  to  convene  a  diet; 
and  because  the  subjects  then  under  negotiation  between  your  Majesty  and 
the  Roman  PoutitF,  were  near  an  amicable  adjustment,  your  Majesty  did 
not  doui/t  tiiat  tlie  Pope  might  be  induced  to  convoke  a  general  diet.  Thus 
earnestly  did  your  Majesty  strive  that  the  chief  Pontiff  above-mentioned 
might  agree  with  your  Majesty  to  assemble  such  a  diet,  to  be  convoked  by 
a  mjg;5lye,  at  au  early  period. 

In  the  event,  therefore,  that  the  dissension  between  the  parties,  shall  not 
be  settled  in  a  fiiendly  and  affectionate  m::a!!cr,  we  propose  in  all  obedi- 
ence, tiir.t  we  appear  before  your  Lnpcrial  Majesty,  abiind;iutly  prepared, 
and  plead  oar  cause  in  such  a  general,  free,  and  Christian  council,  the  con- 
vocation of  V.  hich  has  always  been  solicited  with  one  consent,  and  voted 
for  with  unanimous  voices,  by  the  electors,  princes,  and  estates  of  the  em- 
pire, in  all  the  imperial  diets  which  have  been  held  during  your  Majesty's 
reign.     Long  ago  in  a  becoming  manner  and  in  legal  form,  have  we  chaU 


AUGSBURG    CONFESSION.  109 

lenged  them  to  a  general  confcrcneo  of  this  kind,  and  appcrilcd  at  the  samo 
time  to  your  Imperial  Majesty,  in  this  great  and  momentous  cause. 

In  this  appeal  to  your  Majesty  for  a  general  diet  we  continue  to  persist; 
nor  do  we  intend  nor  are  we  able  to  abandon  it,  in  this  or  any  other  ad- 
dress, unless  the  diiKcuIty  between  the  parties,  accordhjg  to  your  Majesty's 
last  Proclani;;tion,  s'lall  be  settled,  allayt-d,  and  adjusted  to  Christian  har- 
mony. And  here  we  solenmly  and  publicly  attest  the  truth  of  this  decla- 
ration. 


ARTICLES  OF  FAITH  AND  DOCTRINE. 

ARTICLE    I. OF    GOD. 

Our  cLurches  unanimously  hold  and  teach,  agreeably  to  the  De- 
cree of  the  Council  of  Nice,  that  there  is  only  one  Divine  Essence, 
which  is  called,  and  truly  is,  God  ;  but  that  there  are  three  persons 
in  this  one  Divine  Essence,  equally  powerful,  equally  eternal, — God 
the  Father,  God  the  Son,  God  the  Holy  Ghost, — who  are  one  Divine 
Pssence,  eternal,  incorporeal,  indivisible,  infinite  in  power,  wisdom, 
and  goodness,  the  Creator  and  Preserver  of  all  things  visible  and 
invisible.  And  the  word  person  is  not  intended  to  express  a  part 
or  quality  of  another,  but  that  which  subsists  of  itself,  precisely  as 
jthe  Fathers  have  employed  this  term  on  this  subject. 

Every  heresy  opposed  to  this  Article  is  therefore  condemned : 
as  that  of  the  Manichaeans,  who  assume  two  principles,  the  one  good, 
the  other  evil.  Likewise  the  heresies  of  the  Valentinians,  Arians, 
Eunomians,  Mahometans,  and  the  like  ;  also  that  of  the  ancient  and 
modern  Samosatcnians,  w4io  a(hnit  but  one  person,  and  sophistically 
(explain  away  these  two, — the  Word  and  the  Holy  Spirit, — assert- 
ing, that  they  must  not  be  viewed  as  distinct  persons,  but  that  the 
Word  signifies  the  oral  word  or  voice,  and  that  the  Holy  Ghost  is 
the  principle  of  motion  in  things.. 

article    II. OF    ORIGINAL    SIN. 

We  teach,  that  since  the  fall  of  Adam  all  men  who  are  naturally 
engendered,  are  conceived  and  born  in  sin  ;  that  is,  that  they  all  are 
from  their  mother's  womb,  full  of  evil  desires  and  propensities,  and 
can  have  by  nature  no  true  fear  of  God,  no  true  faith  in  God  ;  and 
that  this  innate  disease,  or  original  sin,  is  truly  sin,  which  brings  all 
those  imder  the  eternal  wrath  of  Gptl,  who  arp  not  born  agajn  by  Bap- 
tism and  the  Holy  Spirit. 


\\{)  AUGSBURG    CONFESSION, 

Hence,  wc  coiulenin  the  Pt-lagians  and  others,  who  deny  that  ori' 
ginal  coiruptioii  is  sin,  whereby  they  assert,  to  the  disparagement  of 
the  merits  and  sufferings  of  Christ,  that  piety  is  the  result  of  our 
jiaturnl  powers, 

ARTICLE    III, OF    THE    SON    OF    GOD, 

It  is  (aught  likewise,  that  God  the  Son  hecame  man,  and  was 
boiu  oj' the  hkssed  Virgin  Mary;  and  that  the  two  natures,  human 
find  divine,  inseparahly  united  in  one  person,  are  one  Christ,  who 
lis  true  G{»(i  antl  man,  who  w^^s  really  born,  wdio  truly  suffered,  was 
crucified,  die(i,  and  was  buried,  that  he  might  be  a  sacrifice,  not  only 
for  original  sin,  hut  also  for  all  other  sins,  and  might  ajDpeasejthe, 
vyrath  of  Go(K  "^  Flirther,  that  this  same  Christ  descended  into  hell, 
^^flud  truly  arose  from  the  dead  on  the  third  day,  ascended  to  heaven, 
^'  find  Silts  at  the  right  hand  of  God,  that  he  may  perpetually  reign  over 
fill  creatures,  aijd  govern  thein,  through  the  Holy  Spirit  sanctify, 
purify,  strengthen,  and  console  all  those  v.dio  believe  in  him,  and  give 
unto  them  life  and  various  gifts  and  blessinge,  and  protect  and  de^ 
fend  them  agiiinst  the  devil  and  the  power  of  sin. 

Also,  thot  finally  this  same  Christ  will  return  visibly,  to  judge 
the  living  and  the  deadp  ^c,,  according  to  the  Apostles'  Creed, 

ARTICLE    IV.— OF    JUSTIFICATION. 

It  \%  taught  further,  tliat  we  cannot  obtain  righteousness  and  the 
forgiveness  of  sin  before  God  by  our  own  merits,  works,  and  atone- 
mj3nt ;  but  that  we  obtain  the  remission  of  sins,  and  are  justified  he- 
fore  God,  by  grace,  for  Christ's  sake,  through  fliith,  if  we  believe 
that  Christ  suffered  for  us,  and  that  for  his  sake  our  sins  are  remit- 
ted unto  us,  and  righteousness  and  eternal  life  are  bestowed  on 
lis.  For,  God  regards  this  faith  and  imputes  it  as  righteousness  in 
his  sight,  as  Paul  ^ays,  Rom,  chap,  3  and  4,  ^4~- 

ARTICLE    V, OF    THE    MINISTRY, 

For  the  purpose  of  obtaining  this  faith,  God  has  instituted  the 
ministry,  and  given  the  Gospel  and  the  Sacraments,  through  which, 
m  means,  he  impprls  the  Holy  Spirit,  who  in  his  own  time  ant!  place, 
works  fiith  in  those  that  hear  the  Gospel,  which  teaches  that 
thi'O^igh  the  merits  of  Chrisf,  and  not  through  our  own  merits,  wo 
liriVf  n  mercii'ul  God,  if  we  believe  these  things, 


Ms.. 


AfjGSBURti    CONtESSIOff*  111 

By  this  ate  coiulemned  tlie  Anabaptists  and  oUieiSj  who  teach 
that  we  receive  the  Holy  Spirit  in  consequence  of  ovir  own  prepflfa=' 
tion,  our  thoughts  and  works,  without  the  external  word  of  the  Gosjieli 


ARTICLE    VIj OF    NEW    OBEDIENCE* 

It  is  also  taught,  that  such  faith  must  bring  forth  good  fruits  and 
good  works,  and  that  we  must  do  all  manner  of  good  works,  because 
of  God's  requirement  and  command  ;  yet  we  must  not  put  any  con- 
fidence in  these  wOrks,  as  meriting  favor  in  the  sight  of  (iod  :  for 
we  receive  forgiveness  of  sins  and  justification  through  faith  ill 
Christ,  as  Christ  himself  says,  Luke  17,  10:  "  When  ye  shall  have 
done  all  those  things,  say,  we  are  unprofitable  servants."  Thus 
also  the  Fathers  teach.  For  Ambrose  says :  "  Thus  it  has  been 
ordained  of  God,  that  whosoever  believes  in  Christ  shall  be  saved  J 
not  through  works,  but  without  merit  through  faith  alone,-  he  htiS 
forgiveness  of  sins."  '  v^-'/-  ■  W 

......   a4  2^^?  ^y- 

ARTICLE    VII. OF    THE    CHURCH.-  <^'"^^'=-  -  ^ 

it  is  taught  likewise,  that  one  holy  Christian  church  shall  ever  /   ^    *   ' 
continue    to  exist,   which    is   the    congregation    of  all    believers,/  ut^'' 
among  whom  the  Gospel  is  preached  in  its  purity,  and  the  holy  sacra- )  C-^  t'  ■^' 
ments  are  administered  according  to  the  Gospeh     For  this  is  suffi=^- 
cient  for  the  true  unity  of  the  Christian  church,  that  the  Gospel  \A 
preached  therein,  according  to  its  ])ure  intent  and  meaning,  and  that 
the  sacraments  are  administered  in  conformity  with  the  Word  ol 
God.     And  for  the  true  unity  of  the  Christian  church  it  is  not  neces- 
sary, that  uniform  ceremonies  instituted  by  men,  should  be  every 
where  observed.     As  Paul  says,  Ephes.  4,  4,  -5:   "There  is  one^.  Z.i.'t 

body,  and  one  spirit,  even  as  ye  are  called  in  one  hope  of  your  cnll^  — — — ** 

ing;  one  Lord,  one  faith,  one  Iraptism." 

/      ARTICLE    VIII. WHAT    THE    CHURCH    IS;  »     A 

^-.JFurther :    although   the    Christian   church   is  properly    nothing  "■  '^"*  w- 
else  thafr-Uie  congregation  of  all  believers  and  saints,  yet,  as  in  thi»  ^  /'V>vU 
life  there  are  many  hypoe^i^tes  and  false  Christians, — open  sinners,^^  ^  M 
remaining  even  among  the  pious,— the  sacraments,  nevertheless,  art?  \  ': 

effectual,  even  if  the  preachers  by  whom  they  are  adininislcrcd,  be  

not  pious,  as  Christ  himself  says,  Matt.  23,  2  :  "  The  Scribes  an(J          *■  '^  * 
P/harisees  sit  in  Moses'  seat,"  &,c. 


Jc^^l 


112  AUGSBURG   CONFESSION. 

On  this  account  the  Donatists  are  condemned,  and  all  such  as 
teach  contrary  to  this  Article. 


ARTICLE    IX. OF    BAPTISM. 

Respectino;  Baptism  it  is  taught,  that  it  is  necessary ;  that  grace 
is  offered  throii2:h  it :  and  that  children  ought  to  be  baptized,  -who 
through  such  baptism  are  presented  to  God,  and  begome  acceptable 
j     to  him. 

Therefore  the  Anabaptists  are  condemned,  who  teach  that  Infant 
Baptism  is  improper.       i^'_.  *l.>'.  . 

ARTICLE    X. OF    THE    LORD's    SUPPER. 

Concerning  the  holy  Supper  of  the  Lord  it  is  taught,  that  the  true 
*i^^        body  and  blood  of  Christ  are  truly  present,  under  the  form  of  bread 
"»cr\j      ^^<1  Avine,  in  the  Lord's  Supper,  and  are  there  administered  and  re- 
*^  ceived.     The  opposite  doctrine  is  therefore  rejected.  ^  /CsjZ.  jb-.c^^ 

ARTICLE    XI. OF    CCXFESSION. 

In  reference  to  contession  it  is  taught,  that  private   absolution 

,  ought  to  be  retained  in  the  church,  and  should  not  be  discontinued ; 

/    m  confession,  however,  it  is  unnecessary  to  enumerate  all  transgres- 

1    sions  and  sins,  which  indeed  is  not  possible.     Psalm  19,  12  :  "  Who 

can  understand  his  errors  .'" 


ARTICLE    XII. OF    REPENTANCE. 

Concerning  repentance  it  is  taught,  that  those  who  have  sinned 
after  baptism,  may  at  all  times  obtain  forgiveness  of  their  sins,  it'  they 
repent;  and  that  the  church  should  not  refuse  to  grant  absolution  unto 
them.  Genuine  and  true  repentance  properl}'  consists  in  contrition 
and  sorrow,  or  terror  on  account  of  sin  :  besides,  it  consists  in  faith 
in  the  Gospel  or  absolution, — namely,  that  sins  are  forgiven  and 
grace  is  obtained  through  Christ, — a  faith  which  consoles  and  im- 
parts jx!ace  to  the  heart. 

Afterwards  amendment  of  conduct  also  should  follow,  and  absti- 
nence from  sin ;  for  these  should  k^  the  fruits  of  repentance,  as  John 
says,  Matt.  3,  S :  '•'  Bring  forth  fruits  meet  for  repentance." 

Here  are  condemned  such  as  teach,  that  those  who  have  once 
been  justified  can  never  tall 


AUCiSBUKt;    COM'KSSION.  113 

On  the  other  liand,  tlie  Novatians  also  are  iiere  concieiniied,  who 
refused  absolution  to  those  who  had  sinned  after  baptism. 

Those  in  like  manner  are  condemned  who  teach,  that  forgiveness  of 
sin  is  obtained,  not  through  faith,  but  through  our  own  merits. 


ARTICLK    Xlll. OF    Til  K    USK    OK    Tlli:    SACKAMKNTS. 

Concerning  the  use  of  the  saci-auients  it  is  tauglit,  that  the  sacra- 
ments have  been  instituted,  not  only  as  tokens  by  which  Christians 
may  be  known  externally,  but  as  signs  am!  evidences  of  the  Divine 
will  towards  us,  for  the  purpose  of  exciting  and  strengthening  our 
faith  ;  hence  they  also  recjuire  faith,  arifl  they  are  propeily  used  then 
only,  when  received  in  faith,  and  when  faith  is  strengthened  by 
them.    Ui  *'LC>  <2> 

AiiTlCLL    \iV. Ji'    CllbXic'il    CUV  KKX.MllXT. 

Concerning  churcii  government  it  is  taught,  that  no  one  should 
teach  or  preach  publicly  iu  the  church,  or  administer  the  sacraments, 
without  a  regidar  ^•''•i- '^  <^.  ,,,..^  ^y^./f*^-  ^^a 

AUriChL    XV. Oi-     CliUKCli    iliTL.S    AXU    URDlX AXCES- 

Concerning  ecclesiastical  rites  instituted  by  men  it  is  taught,  that 
those  should  be  observed  which  can  be  so  observed  without  sin,  and 
which  promote  peace  and  good  order  in  the  church  :  as,  certain  '/ 
hohdays,  festivals,  and  the  like.  Respecting  these,  however,  our  " 
instruction  is  designed  to  release  the  consciences  of  men  from  the 
idea,  that  such  observances  are  essential  to  salvation.  It  is  taught 
on  this  point,  that  all  oidinances  and  traditions  of  men,  for  the  pur- 
pose of  reconciling  (iod  and  meriting  grace,  are  contrary  to  the 
Gospel  and  the  doctrine  of  faith  in  Christ ;  wherefore,  monastic  vows, 
and  traditions  concerning  the  difference  of  meats,  days,  &c.,  intended 
for  the  purpose  of  meriting  grace  and  making  satisfaction  for  sins, 
are  impotent  and  contrary  to  the  (iosjel.   w     -'  . 


ARTICLK    X\I. ))•    Civile    PitniTV     AM)    (JOVEUNMENT. 

Concerning  cixil  pcjiity  and  government  it  is  taught,  that  all  au- 
thority in  the  world,  established  governments  and  laws,  are  good 

and   di\inc:    tli.tl    Clirivlirins  niav   Imlfl   cillirr   Icnrislativc,   jtidicial, 

■j"> 


114  AUGSBURG    CONFESSION. 

or  executive  offices^  without  sin  ;  and  may  decide  cases,  proncuHce 
judgments,  and  punish  transo-ressors,  agreeably  to  im})eriai  or  other" 
established  laws;  may  wage  just  wars,  and  serve  in  them;  make 
luwfal  contracts;  take  oaths,  when  required;  may  hold  [iropertvj 
marry,  and  be  married,  &.c. 

The  Anabaptists  are   liere  condemned,  who  teach,  that  none  of 

these  things  now  mentioned,  are  consistent  with  Christianity. 

/"     Those  likewise  are  condemned,  who  teach,  that  Christian  perfec- 

1  tion  consists  in  literally  deserting  house  and  homej  wife  and  chil* 

\(lren,and  reiinquisbing  them;  when  at  the  same  time  true  perfection 

j  consists  only  in  true  fear  of  God,  and  in  true  faith  in  God.     For  the 

/Gospel  does  not  teach  an  external,  temporary,  but  an  internal,  last- 

^y'  ihg  habit  and  righteousness  of  l)eart  ;  nor  does  it  invali(hite  civil  gov- 

^      ernment,  polity,  anrl  matrimony,-  but  it  requiies  the  observance  of  all 

I      these,  as  true  ordinances  of  God.     Anrl  in  such  stations,  each  cine 

I      according  to  his  vocation,  should  manifest  Christian  love  and  genuine 

I     good  works.     Christians  are  therefore  under  obligation  to  submit 

I     to  government,  and  to  obey  its  commands  in  all   things  that  may 

be  performed  without  sin;    but  if  government   should  enjoin  any 

thing  which  cann(7t  be  obeyed  without  sin,  "  we  ought  to  obey  God 

.    rather  than  men,"  Acts  4,  19,  and  5,  29. 


ARTICLE    XVII.-^OF    CHRIST  S    RETURN    TO    JUDGMENT. 


,^      It  is  also  taught,  that  on  the  last  day  our  Lord  Jesus  Christ  will 
y        \  come  to  raise  and  to  judge  all  the  dead,  to  give  unto  the  believing 
y^      \  and  elect  eternal  life  and  endless  joys  j  and  that  he  will  come  to  con- 
\  demn  impious  men  and  devils  to  hell  and  everlasting  punishment. 
The  Anabf?ptists  are  rejected,-  who  teach  that  devils  and  con- 
demned men  shall  not  suffer  everlasting  pain  and  torment. 

Here,  in  like  manner,  certain  Jewish  doctrines  are  condemned^ 
which  are  circulated  even  no\\,  that  prior  to  the  resurrection  of  the 
dead,  the  holy  and  pious  alone  will  occupy  n  temporal  kingdom,  and 
that  all  the  wicked  will  be  exterminated^ 


ARTICLE    XVin. OF    FREEWILL. 


Concerning  freewill  it  is  taught,  that  to  some  extent  man  ha<^ 
freedom  of  will,  to  lead  a  life  outwardly  honest,  and  to  choose  be- 
tween things  which  reason  comprehends;  but  without  the  grace, 
'i5£.;':t?.nce,  r.nd  0";:erstiori  of  the  Holy  Spirit,  that  he  i?  unable  to  h*'" 


AtGSBUHOr    CONFESSION,  il5 

tioine  pleasing  to  Go.l,  or  to  foar  God  in  heart,  or  to  believe  in  liim, 
or  to  cast  out  of  his  heart  innate  evil ;  and  that  these  thingsareetfected 
thiongh  the  Holy  Sjiirit,  who  is  given  tlirough  the  Word  of  God: 
for  Paul  savs,  1  Cor.  2,  14:  •' Tiie  natural  man  receiveth  not  the 
tilings  of  the  Spirit  of  God,"' 

And  in  order  that  it  may  be  known,  that  nothing  new  is  taught 
in  this  Article,  the  expressive  words  of  Augustine,  concerning  free- 
will, are  introduced  here,  as  ti'anscribed  from  ihe  Jij/pog7iosiicon, 
lib,  III.:  'f  We  acknowledge,  that  irj  all  men  there  is  a  freewill; 
for  they  all,  indeed,  have  natural,  connate  understanding  and  reason; 
not  that  thev  are  aide  to  act  in  things  pertaining  to  God,  such  as  to 
love  and  fear  God  from  the  heart ;  but  only  in  extern»il  works  of  this 
life  have  they  freedom  to  choose  good  or  evil.  By  good  I  mean, 
that  which  nature  is  able  to  perform,  as  to  labor  in  the  field,  or  not; 
to  eat,  to  drink,  to  visit  a  friend,  or  not:  to  clothe  or  uiiciothcj  to 
build,  to  take  a  wife,  to  carry  on  a  trade,  and  to  do  any  cimilar  act 
that  is  useful  and  good  ;  none  of  which,  however,  either  occujs  or 
takes  place  without  God,  but  each  takes  place  of  Him  and  throuiih 
Him.  On  the  contrary,  from  his  own  choice,  man  may  also  engage 
jn  evil,  as  to  bow  down  before  an  idol^  to  commit  murder,"  &c. 


ARTICLE    XIX. OF    THE    CAUSE    OF    SIN, 

As  to  the  cause  of  sin,  it  is  taught  among  us,  that,  although 
Almighty  God  has  created  and  preserves  all  nature,  vet  the  per- 
verted >\'ill  works  sin  in  all  evil-doers  and  desjnsers  of  God,  even 
as  the  will  of  the  devil  and  of  all  wicked  men,  which,  as  soon  as  God 
withdraws  his  aifl,  turns  itself  from  God  unto  evil,  as  Christ  says^ 
John  8,  44 :  'f  When  he  sppakcth  s  lie,  he  speaki-th  of  his  own," 

ARTICLE    XX, OF    FAITH    AND    GOOD    WORKS,-    /i  /   0   ^ 

r.-.-V7-    (iA^t^-L^'-.  .      ^/^h'/V- 

We  are  falsely  accused  of  having  prohibited  good  works:  but  our 
writings  on  the  Ten  Commandments  and  other  sul)jects,  show  that 
we  have  given  good  and  useful  instructions  and  admonitions  in  re- 
spect to  various  Christian  relations,  duties,  and  works;  respecting 
which,  prior  to  this  time,  iittle  had  been  taught,  tiut  almost  every 
sermon  urged  continually  the  necessity  of  puerile  and  needless 
works, — as  rosaries,  worship  of  saints,  monastic,  vowf;,  pilL^rimages, 
stated  fiists,  holidays,  fraternities,  &c.  Works  so  needless,  eve(, 
our  opponents  do  not  exiol  so  hiohlv  now  as  fory)erlv  :  bjN^idirs^  th^'v 


^ 


,^.®^'^^^'-^'""""' 


116  AUGSBUilG    CONFESSIOX, 

Jiave  also  learned  to  treat  of  iaith  now,  conceiuino;  which  in  former 
times  they  pieached  nothing  at  all ;  they  teach  now,  however,  that 
"Wfe  are  not  justified  before  God  by  works  alone,  hut  add  faith  in 
Christ,  saying  faith  and  works  justify  us  before  God, — a  doctrine 
which  may  afford  more  consolation  than  one  teaching  confidence  in 
\vbrks  alone. 

Now  the  doctiine  concerning  faith,  which  la  the  principal  article 
jn  the  Christian  Creed,  not  having  been  inculcated  for  so  long  a 
tirne,  as  all  must  confess,  but  the  doctrine  concerning  works  alone 
}taving  been  preached  every  where,  the  following  instructions  on 
this  subject  are  offered  by  our  divines: 

First,  that  our  works  cannot  leconcile  us  to  God  and  merit  grace, 
iiilt  these  things  are  effected  through  faith  alone,  if  we  believe  that 
our  sins  are  foro;iven  us  tor  Christ's  sake,  who  alone  is  the  Mediator 
reconciling  the  Father.  He,  therefore,  that  expects  to  effect  this 
Reconciliation  by  works,  and  to  merit  grace,  contemns  Christ  and 
fieeks  a  way  of  his  own  to  God,  contrary  to  the  Gospel. 

This  doctrine  of  faith  is  clearly  and  explicitly  inculcated  by  Paul 
in  many  places,  especially  in  Ephes.  2,  H,  9:  "By  grace  are  ye 
^aved,  through  faith;  and  that  not  of  youiselves  ;  it  is  the  gift 
of  God  :  not  of  works,  lest  any  man  should  boast,"  &c.  And 
that  a  new  signification  is  not  introduced  here,  may  be  shown  from 
{A-Ugustine,  who  has  treated  this  subject  carefully,  and  who  in  like 
manner  teaches,  that  we  obtain  grace  and  are  justified  before  God, 
through  faith  in  Christ,  and  not  by  works,  as  his  whole  book,  "  De 
fihiritu  et  Litem,'"  clearly  shows.  Although  this  doctrine  is  des- 
pised very  much  by  the  thoughtless,  yet  it  will  be  found  that  it  is 
Very  consoling  and  salutary  to  timid  and  alarmed  consciences;  for 
our  consciences  cannot  secure  tranquillity  and  peace  by  works,  but 
tht'ough  faith  alone,  when  they  feel  in  themselves  an  assurance,  that 
for  Christ's  sake  they  have  a  meiciful  God,  as  Paul  says,  Rom.  5, 
1  :  "  Being  justified  by  faith,  we  have  peace  with  God."  Hereto- 
fbre  this  CQnsolation  was  not  administered  in  sermons,  but  the  wretched 
consciences  of  men  were  driven  upon  woiks  of  their  own,  and  vari- 
ous works  were  taken  in  hand;  for  conscience  drove  some  into  mon- 
asteries, with  the  hope  of  acquiring  grace  there  by  a  monastic  life; 
others  devised  works  oi  another  kind,  for  the  purpose  of  meriting 
grace  asid  of  making  satisfaction  for  sins.  Many  of  these  have  ex- 
J)erienced,  that  peace  could  not  be  secured  by  these  things.  It  was, 
for  this  reason,  necessary  to  preach  and  enforce  with  diligence  this 
jfloctrine  of  faith  in  Christ,  that  it  might  be  known  that  throng^ 
jfnllh  rtlnrtp.  without  merit,  the  grnce  of  God  is  secured. 


AUfJsuuia;  comkssiox.  117 

It  is  also  inculcated,  that  the  faith  here  spoken  of,  is  not  the  faitli 
which  devils  and  the  ungodly  possess,  who  believe  the  historical 
fact,  that  Christ  has  suffered  and  risen  from  the  dead  ;  but  it  is  (he 
true  faith, — the  faith  which  lielicvos  that  we  obtain  grace  and  the 
forgiveness  of  sins  through  Christ.  And  hence,  whoever  knows  that 
he  has  a  merciful  God  through  Chiist,  knows  God,  calls  upon  him,  and 
is  not  without  God,  like  the  Gentiles.  For  the  devil  and  the  ungodly 
do  not  believe  the  article  concerning  the  remission  of  sins  ;  for  this  rea- 
son they  are  enemies  to  God,  unable  to  call  upon  hitn,  or  to  hope  for 
any  thing  good  from  him;  and,  as  just  now  shown,  the  Scripture 
speaking  of  faith,  does  not  style  faith  such  a  knowledge  as  devils 
and  wicked  men  possess ;  for  it  is  taught  concerning  faith,  in  Hebrews 
11,  1,  that  to  have  merely  a  knowledge  of  the  facts  of  history  is  not 
faith,  but  to  have  confidence  in  God  that  we  shall  receive  his 
promises.  And  Augustine  also  reminds  us,  that  we  should  under- 
stand the  word  /(7,//A  in  Scripture,  to  mean  a  confidence  in  God  that 
he  is  merciful  to  us,  and  not  a  mere  knowledge  of  the  fict, — a 
knowledge  which  devils  also  possess. 

It  is  taught  further,  that  good  works  should  and  must  be  per- 
formed, not  with  a  view  of  placing  confidence  in  them  as  mcr-  '  ^i^  ■ 
iting  grace,  but  in  accordance  with  his  will,  and  for  the  glory  of  ! 
God.  Faith  alone  constantly  secures  grace  and  forgiveness  of  sins. 
And  because  the  Holy  Spirit  is  given  through  faith,  the  heart  be- 
comes qualified  to  perform  good  Vv'orks.  For  before  this,  while  it  is 
■without  the  Holy  Spirit,  it  is  too  weak;  besides  it  is  in  the  power 
of  Satan,  who  urges  frail  human  nature  to  many  sins :  as  we  see  \  -'» 
among  the  philosophers,  who  resolving  to  live  honorably  and  un-  '  Nj- 
blaraably,  were  unable  to  effect  it,  and  fell  into  many  cjreat  and 
open  sins.  So  it  happens  with  all  men  who  attempt,  without  ti'ue  faith 
and  without  the  Holy  Spirit,  to  govern  themselves  by  their  own 
strength  alone.  Wherefore,  the  doctrine  concerning  faith  does  not  de- 
serve censure  as  discouiaging  good  works,  but  should  much  rather  be 
applauded  as  teaching  the  [lerformance  of  good  works,  and  as  offering 
assistance  by  which  good  works  may  be  performed.  For  without 
faith, and  outof  Christ, the  natureand  ai)ilityofman  are  much  too  weak 
to  do  good  works,  to  call  upon  God,  to  have  patience  in  sulferings, 
to  love  his  neighbor,  faithfully  to  execute  commissions,  to  be  obedi- 
ent, to  avoid  evil  lusts.  Such  exalted  and  righteous  works  cannot 
be  performed  without  the  assistance  of  Christ,  as  he  hinisplf  says, 
John  15,  T):   "Without  me,  ye  can  do  nothing."  . 


118  AL'GSBL'iiOi     COSFKHHUJ^S. 

ARTICLE    XXI. OF    THE    \VORSIIIP    OF    SAJXTS, 

Concerning  the  worship  of  saints  it  is  taught  by  us,  that  we  shoulc] 
remember  the  saints,  in  order  to  strengthen  our  faith  when  we 
see  how  grace  was  conferred  on  them,  and  how  assistance  was  af- 
forded them  tlirough  faith;  and  also  to  derive  examples  from  their 
goo;l  works  lor  every  vocation  ;  even  as  your  Imperial  Majesty 
in  waging  war  against  the  Turks,  may  follow  successfully  and  de- 
voutly the  example  of  David;  for  botli  hold  royal  offices,  the  shelter 
an  1  proleciioii  of  which  subjecfs  require.  But  from  Scripture  it 
cannot  be  shown,  that  we  should  invoke  the  s;iints,  or  seek  help  from 
them.  For  there  is  but  one  Keconciler  and  Mediator  apj)ointed  be- 
tween God  and  man,  Jesus  Christ,  1  Tim.  2,  5,  who  is  th^  only 
Savior,  High  Priest,  Propitiator,  and  Intercessor  before  God,  Rom. 
3,  2o,  and  8,  -34,  He  alone  has  promised  us  to  liear  our  prayers; 
and  the  highest  worship  according  to  the  Scripture  is,  to  seek 
nnd  call  on  Jesus  Christ  from  the  heart,  in  every  necessity  and 
affliction;  1  John  2,  1:  "If  any  man  sin,  we  have  an  Advocate 
with  the  Father,  Jesus  Christ  the  righteous." 

Tliis  is  about  the  substance  of  the  doctijne  which  is  preached  and 
taught  in  our  churches,  for  the  due  instruction,  Christian  edification, 
peace  of  conscience,  and  improvement  of  believers,  For,  as  we 
(lid  not  fee]  willing  to  place  in  the  greatest  and  most  imminent 
danger  before  God  our  own  souls  and  consciences,  by  the  abuse  of 
the  Divine  Name  and  Word,  or  transmit  to  our  children  and  de- 
scendants, and  entail  upon  them,  any  other  doctiine  than  that  of  the 
pure  Divine  Word  and  Christian  truth;  and  asthesedoctrinesare  clear- 
ly taught  in  the  holy  Scripture,  and  besides,  are  neither  contrary  nor  in 
opposition  to  the  universal  Chrislian,  or  to  the  Roman  church,  so  far 
as  may  be  observed  from  the  wrilino;s  of  the  I'athers,  we  think  that 
our  adversaries  cannot  disagree  with  us  in  the  foregoing  Articles. 
Those  therefore  act  altogether  unkindly,  hastily,  and  contrary  to  all 
Christian  unity  and  love,  who  resolve  in  themselves,  without  any 
authority  of  divine  command  or  of  Scripture,  to  exclude,  reject,  and 
avoid  us  all  as  heretics.  For  the  controversy  and  contention  princi- 
pally refer  to  traditions  and  abuses.  If,  then,  there  is  no  real  error 
or  deficiency  in  the  principal  articles,  and  if  this  our  Confession  is 
scriptural  and  Christian,  even  were  there  error  among  us  on  account 
of  traditions,  the  bishops  should  demean  themselves  more  gently  ; 
but  we  hope  to  assign  indisputable  grounds  and  reasons,  why  somf^ 
traditions  and  abuses  h^ve  been  cnrrpcted  nrnono;  us 


AUGSBURG    CONFESSION.  119 

ARTICLES 

CONCEaXING    WHICH    THERE    IS    DISSENSION,    AND    IN    WHICH    AUG 
RELATED    THE    ABUSES    WHICH    HAVE    BEEN    CORRECTED. 

Since,  then,  with  respect  to  these  Articles  of  faith,  there  is  noth- 
ing fiiught  in  our  churches  contrary  to  the  holy  Scripture,  or  the 
nniversiil  church,  but  merely  some  abuses  have  been  corrected, — &  part 
of  which  in  the  course  of  time,  have  crept  in  of  themselves, — and  others 
have  been  established  by  force, — necessity  requires  us  to  State  these, 
and  to  allege  reasons  why  alterations  in  them  were  pCimitfed,  in  or- 
der that  your  Imperial  Majesty  may  know,  that  in  this  matter  we 
have  not  actetl  in  a  manner  Unchristian  or  presumptuous,  but  that 
we  have  been  urged  to  u)ake  such  alterations  by  the  commancFof  God, 
whose  commands  should  justly  be  esteemed  higher  than  all  customs. 

ARTICLE    XXII.— OF    BOTH    ELEMENTS    IN    THE    EUCHARIST. 

Among  us,  both  elements  in  the  Eucharist  are  administered  to  the  \ 
laity,  because  this  is  a  clear  commatifl  and  precept  of  Christ,  Matt.'   ' 
26,  27  ;  "  Drink  ye  all  of  it."     Here  Christ  commands  in  express 
words  concerning  the  cup,  that  they  all  should  (hink  of  it. 

And  in  order  that  no  one  shall  be  able  to  cavil  at  these  words,  andj 
explain  them  as  pertaining  to  the  priests  alone^  Paul  informs] 
us,  1  Cor.  11,  25,  that  tlie  whole  congregation  of  the  Corinthians 
church  used  both  elements.  And  this  custom  continued  in  tlie  church 
for  a  long  time,  as  can  be  shown  from  history  and  the  writings  of  the 
Fathers.  Cyprian  mentions  in  many  places,  that  in  his  time  the  cup 
was  administered  to  the  laity.  Thus  says  St.  Jerome  :  "  The  priests 
who  adini]iister  the  Sacrament,  distribute  the  blood  of  Christ  to  the 
people."'  And  po[x»  Gelasius  liimself  commands,  that  the  Sacrament 
should  not  be  divided,  Distinct.  2^  de  Consecrat.cnp.  Comperimus. 
Nor  can  any  canon  be  found,  which  com.man(ls  that  one  element 
alone  should  be  received.  And  no  one  can  ascertain,  when  or 
by  whom  the  custom  of  receiving  one  element  was  introduced, 
although  cardinal  Cusanus  mentions  the  time  when  this  method 
was  approved.  Now  it  is  evident  tliat  a  custom,  introduced 
contrary  to  the  command  of  God,  and  in  opposition  to  the  ancient 
canons,  is  wrong.  Wherelore,  it  was  improjier  to  oppress  the  con- 
sciences o[  those  who  wished  to  n>e  the  holv  Sacrament  according  to 
the  institution  of  Christ,  bv  romprl'ing  them  to  act  contrary  io  the 
order  of  Ch  i't  our  Loi'd. 


Zf' 


120  AUGSBUKG    CU'JS'I'KSSIUN. 

And  since  this  practice  of  dividing  the  Sacrament  is  contrar)'  to 
the  institution  of  Christ,  the  usual  procession*  with  the  Sacrament 
is  discontinued  among;  us. 


AllTICLE    XXIII. OF    THE    MAKRIAGE    OF    PRIESTS. 

There  have  been  very  great  complaints  in  the  world,  among  indi- 
viduals both  of  high  and  of  low  rank,  concerning  the  excessive  lascivi- 
ousness,  the  dissolute  life  and  conduct  of  the  priests,  who  were  un- 
able to  observe  continence,  and  who  had  proceeded  to  the  greatest 
excess  in  vice.  For  the  purpose  of  avoiding  such  gross  and  detesta- 
ble oifences, — adultery,  and  other  acts  of  sensuality, — some  priests 
among  us  have  enteied  a  state  of  matrimony.  These  allege,  that  in 
taking  this  step,  they  have  been  urged  and  actuated  by  the  dictates 
of  conscience,  since  the  Scripture  expressly  declares  that  marriage 
was  instituted  of  the  Lord  God  to  prevent  fornication,  as  Paul  says, 
1  Cor.  7,  2 :  "  To  avoid  fornication,  let  every  man  have  his  own 
wife."  Again,  "  It  is  better  to  marry  than  to  burn,"  1  Cor.  7,  9. 
Christ  declares:  "All  men  cannot  receive  this  saying,"  Matt.  19, 
11 .  In  this  passage  Christ  himself,  who  well  knew  the  constitution  of 
man,  declares  that  few  persons  have  the  gift  to  live  continent ;  "for 
God  created  them  male  and  female,"  Gen.  1,  27.  Now  experience 
has  abundantly  shown,  whether  it  is  within  human  power  or  ability, 
without  a  special  gift  or  grace  of  God,  to  impiove  or  change  the 
creatures  of  God  the  Most  High,  by  human  purposes  or  vows.  For 
it  is  evident,  what  good,  v^'hat  decent,  chaste  lives,  what  Christian, 
honest,  or  blameless  conduct,  have  Ibllowed  from  this  in  many  indi- 
viduals !  Ah  I  what  abominable,  hideous  disquietudes  and  torments  of 
their  consciences,  many  have  experienced  in  the  close  of  their  lives ! 
Many  of  them  have  confessed  it  themselves.  Since,  then,  the 
word  and  law  of  God  cannot  be  altered  by  any  human  vows  or  en- 
actments, the  priests  and  other  ecclesiastics,  for  these  and  other  rea- 
sons and  authorities,  have  entered  into  a  stale  of  matrimony. 

So  it  may  be  shown  likewise  from  history  and  the  writings  of  the 
Fathers,  that  formerly  in  the  Chriscian  churches,  it  was  customary 
for  priests  and  deacons  to  have  wives;  wherefore  Paul  says,  1  Tim. 
o,  2,  "  A  bishop  then  must  be  blameless,  the  husband  of  one  wife." 
It  is  but  foui'  hundred  years  since  the  pri<'sts  in  Germany  were  driven 
by  force  from  a  state  of  matrimony  to  vows  of  continence,  and  they 


*  This  expression  has  ref'^retice  to  Iti"  prori'^sions  with  ih"  ho.-t.on  the  festival 
n(  the  Holy  Body. — [Tr.\>s. 


AUGSBURG    CONFESSION. 


121 


opposed  that  measure  so  generally,  with  so  much  earnestness  and  rigor, 
that  the  archbishop  of  Mayence,  who  published  this  new  Papal  Edict, 
was  well  nigh  being  murdered  in  a  mob  excited  by  the  priests.  And 
directly  in  the  beginning,  in  a  manner  so  precipitate  and  arbitrary 
was  that  decree  enforced,  that  the  Pope  at  that  time  did  not  only 
forbid  priests  to  marry  in  future,  but  he  also  dissolved  the  marriage 
of  those  who  had  already  been  in  that  state  for  a  long  time, — an  ac- 
tion which  was  not  only  contrary  to  all  divine,  natural,  and  civil 
rights,  but  in  opposition  also  to  the  canons  of  the  popes  themselves, 
and  to  the  most  celebrated  councils. 

In  like  manner,  among  individuals  of  high  standing,  piety,  and  in- 
telligence, have  simihir  opinions  and  sentiments  been  heard  frequent- 
ly,— that  this  compulsory  celibacy,  this  prohibition  of  matrimony, 
which  God  himself  instituted  and  left  optional,  has  never  been 
productive  of  any  good,  but  the  source  of  many  great  and  per- 
nicious vices  and  excesses.  And  even  one  of  the  popes,  Pius  II., 
himself,  as  his  history  shows,  often  used  these  words,  and  permitted 
them  to  be  written :  "  There  may  be  some  reasons,  indeed,  why 
marriaore  should  be  forbidden  to  the  ecclesiastics  ;  but  there  are  much 
higher,  greater,  and  weightier  reasons  why  marriage  should  be  left 
optional  with  them."  And  doubtless,  pope  Pius,  as  an  intelligent 
and  wise  man,  spoke  these  words  from  mature  consideration. 

Wherefore  we  would  in  submission  to  your  Imperial  Majesty,  com- 
fort ourselves  with  the  hope  that  your  Majesty,  as  a  Christian  and 
highly  esteemed  Emperor,  will  reflect  that  now  in  these  latter  days, 
of  which  the  Scripture  makes  mention,  the  world  becomes  still  more 
degenerate,  and  mankind  more  sinful  and  weak. 

For  these  reasons  it  is  a  highly  necessar}'  and  Christian  consider- 
ation, that  we  should  be  mindful,  lest,  by  the  prohibition  of  marriage, 
lasciviousness  and  other  crimes  more  wicked  and  shameful,  be  pro- 
moted in  the  (German  states.  For  no  one  is  able  to  encourage  or 
regulate  these  matters  better  or  more  wisely  than  God  himself,  who 
has  instituted  marriage  for  the  purpose  of  assisting  human  weakness, 
and  of  restraining  licentiousness.  Thus  say  the  ancient  canons  too, 
that  severity  and  rigor  Uiust  on  some  occasions  be  mitigated  and  re- 
laxed, on  account  of  human  weakness,  and  for  the  pur{)ose  of  guard- 
ing against,  and  of  avoiding  greater  evils. 

Now  such  H  course  wrsuid  in  this  case  be  Christian  and  very  nec- 
essary. F^or  what  mjury  <  nnid  result  to  the  Christian  church  in 
reneral,-  especially  to  the  ministers  and  others,  who  are  tn  serve  iti 
the  church,     liom  the  marriage  of  miesfb  and  ecclesiastics?     There 

Iti 


122  AUGSUURO    CONFESSION. 

will  indeed  be  a  want  of  priests  and  ministers  hereafter,  should  this 
rigorous  prohibition  of  mai-riage  be  continued  longer. 

Now,  since  the  authority  is  founded  upon  the  divine  Word  and 
commandment,  for  priests  and  ecclesiastics  to  enter  into  a  state  of  mat- 
rimony ;  besides,  since  history  shows  that  the  priests  did  live  in  a  state 
of  matrimony  ;  since  also,  the  vov;s  of  continence  have  produced  a 
very  great  number  of  offences  so  detestable  and  unchristian,  adultery 
so  excessive,  licentiousness  so  terrible  and  unheard  of,  and  vices  so 
abominable,  that  even  some  of  the  courtiers  among  the  dignitaries 
itt  Rome,  have  often  confessed  these  things,  and  admitted  with  sor- 
row liiiil,  as  these  vices  in  the  clergy  were  so  abominable  and  pre- 
dominant, the  wrath  of  God  would  be  excited, — it  is  indeed  lamen- 
table that  the  Christian  state  of  matrimony  has  not  only  been 
forbitlden,  but  even  subjected,  in  some  places,  to  the  most  severe 
punishment,  as  if  it  were  a  heinous  crime. 

.Matrimony  is  moreover  commended  highly  in  imperial  govern- 
raenis,  mul  in  eveiy  monarchy  in  which  justice  and  law  prevail, 
Eut  in  the  present  time  innocent  people  are  beginning  to  be  tortured 
on  account  of  their  marriage,  priests  likewise  who  should  be  spared 
in  preference  to  others, — a  thing  which  is  not  only  contrary  to  di- 
vine laws,  but  also  to  the  canons.  That  doctrine  which  forbids  mar- 
riage, the  apostle  Paul  denominates  a  doctrine  of  devils,  1  Tim.  4, 1, 3- 
And  Christ  himself  says,  .John  8,  44:  "The  devil  is  a  murderer 
from  the  beginnino-."  All  these  things  concur  well  to  prove  that 
to  be  a  docti'ine  of  devils,  which  forbids  marriage,  and  attempts  to 
enforce  the  prohibition  by  the  shedding  of  blood. 

But  as  no  human  law  can  abrogate  or  change  a  command  of  God, 
so  a  vow  is  not  able  to  change  his  command.  Wherefore  Cyprian 
advises  those  women  to  marry  who  do  not  keep  their  chastity  ac- 
cording to  their  vow,  and  he  says,  lib.  I.  episf.  11. :  "But  if  they 
will  not  pre^^erve  their  chastity,  or  if  they  are  unable,  it  is  better  to 
marry,  than  to  fall  into  the  fire  through  their,  lust  *,  and  they  should 
be  very  careful  not  to  occasion  offence  to  the  brethren  and  sisters." 

In  addition  to  these  considerations,  all  the  canons  extend  more  len- 
ity and  justice  to  those  who  have  taken  vows  in  youth,  the  priests  and 
monks  for  the  most  part  having  through  ionorancp  entered  into  this 
state  in  their  voulh. 


AT^TirT,r;  xx^'.y, — of  thk   mass', 

h  is  allegpd  imjustlv  against  us,  that  we  have  abolished  the  mass- 
For  it  is  well  known  that  the   mass  is,  without   boastinp',  rrlebrat«(1 


,^UGsjBURG    CONFESSION,  123 

with  greater  devotion  and  sincerity  among  us,  than  among  our  ad- 
versaries. So  the  people  also  are  repeatedly  instructed  with  diligence 
concerning  the  holy  Eucharist,  with  regard  to  the  purpose  for  which 
it  was  instituted,  and  the  manner  in  which  it  is  to  ho  used,  namely, 
to  comfort  alarmed  consciences,  by  means  of  which  the  people  are 
drawn  to  communion  and  mass.  Besides,  instruction  is  also  given 
against  wrong  doctrines  concerning  the  Sacrament.  ISor  has  any 
perceptible  change  taken  place  in  the  public  ceremonies  of  the  mass, 
except  that  at  several  places  German  hymns,  for  the  instruction 
and  exercise  of  the  people,  are  sung  with  the  Latin  hvmns ;  especi- 
ally as  all  ceremonies  shouKI  serve  the  purpose  of  teaching  the  peo- 
ple what  is  necessary  for  them  to  know  concerning  Christ. 

But  as  the  mass,  prior  to  this  time,  was  abused  in  various  ways ; 
as  it  is  clear,  that  an  annual  traffic  was  made  out  of  it,  that  it  was 
bought  and  sold,  and  that  it  was  celebrated  for  I  he  most  rait  in 
all  churches  for  the  sake  of  money,  such  abuse  had  been  repeatedly 
censured,  even  before  this  time,  by  individuals  of  learning  and  piety. 
Now,  as  the  ministers  among  us  have  preached  concerning  this  thing, 
and  the  priests  have  been  reminded  of  the  terrible  menaces  which 
should  justly  move  every  Christian,  that  whoever  partakes  of  the 
Sacrament  unworthily,  is  guilty  of  the  body  and  blood  of  Christ,  1 
Cor.  11,  27,  in  consequence  of  this,  these  sordi<l  and  solitary  masses, 
which  hitherto  have  been  celebrated  out  of  compulsion,  for  the  sake 
of  money  and  preferments,  have  ceased  in  our  churches. 

Besides,  the  abominable  error  that  Christ  our  Lord  by  his  death 
has  atoned  for  original  sin  only,  and  that  he  has  instituted  the  mass 
as  a  propitiation  for  other  sins,  is  also  censured.  And  thus  the  mass 
was  converted  into  an  oblation  for  the  living  and  the  dead,  in  order 
to  take  away  sins,  and  to  reconcile  God.  From  this  it  followed  as  a 
further  consequence,  that  it  was  made  a  question  whether  a  mass 
held  for  many,  merits  as  much  as  if  a  particular  one  is  helil  for  each 
individual.  Thence  originated  a  great  diversity  of  masses,  as  men 
wished  by  that  work  to  obtain  from  God  all  that  they  needed,  and 
consequently  faith  in  Christ  and  the  true  divine  service  wereneglecieih 

Wherefore  instruction  is  given  on  this  subject,  as  necessity  un"  / 
doubtedly  requires,  in  order  that  it  may  be  known  how  the  Sacra-  I 
ment  should  be  rightly  used.  And  first,  the  Scripture  testifies  in  ! 
many  places,  that  there  is  no  sacrifice  for  original  sin  or  for  other  i 
sins,  but  the  death  of  Christ.  For  thus  it  is  written,  Heb.  9,  26-28,  1 
and  chap.  10,  10-14:  "For  by  one  offering  Christ  iiath  perfecle<l 
forever  them  that  are  sanctified."  It  is  an  imparalleled  innovation,  . 
ito  teach  in  thr  nhurrh  Ihnf  thn  dontli  of  C'liri'^t  rtoned  oiilv  for  or>  \ 


/ 


124  AUGSBURG    CONFESSION. 

ginal  sin,  and  not  for  other  sins  also  ;  hope  is  therefore  entertained,  that 
it  will  be  generally  perceived  that  such  error  was  not  unjustly  censured. 

Secondly,  St.  Paul  teaches,  Rom.  3,  2o,  that  we  obtain  grace  be- 
<  fore  God,  through  faith,  and  not  by  works.  Such  abuse  of  the  mass 
is  evidently  opposed  to  this  doctrine,  if  by  that  means  we  expect  to 
obtain  ffrace :  as  it  is  well  known  that  the  mass  has  been  used  for 
the  purpose  of  removing  sins,  and  of  obtaining  grace  and  favor  be- 
fore God,  not  only  in  behalf  of  the  priest  for  himself,  but  also  for  the 
whole  world,  for  the  living  and  the  dead. 

Thirdly,  this  holy  sacrament  was  instituted,  not  for  the  purpose 
of  making  a  sacrifice  for  sins,  (for  the  sacrifice  has  already  been 
made,)  but  for  the  purpose  of  exciting  our  faith,  and  of  consoling  the 
consciences,  which  are  admonished  through  the  Sacrament  that  grace 
and  the  forgiveness  of  sins  are  promised  to  them  by  Christ.  Where- 
fore this  sacrament  requires  faith,  and  without  laith  it  is  used  in  vain. 

Since,  then,  the  mass  is  not  a  sacrifice  for  others,  living  or  dead, 
to  take  away  their  sins,  and  since  it  should  be  a  communion,  in  which 
the  priest  and  others  receive  the  Sacrament  for  themselves,  the  follow- 
ing custom  is  observed  among  us,  that  on  holidays  (and  also  at  other 
seasons  when  communicants  are  present)  mass  is  celebrated,  and  unto 
those  who  desire  it  the  Sacrament  is  administered.  Thus  the  mass 
continues  among  us  in  its  proper  application,  as  it  was  observed  ori- 
ginally in  the  church,  as  may  be  shown  from  St.  Paul,  1  Cor.  11, 
33,  and  likewise  from  many  writings  of  the  Fathers.  For  Chrys- 
ostom  mentions  how  the  priest  stands  daily,  requesting  some  to  come 
to  communion,  and  forbidding  others  to  approach.  The  ancient 
canons  also  show,  that  one  olficiated,  and  the  other  priests  and  dea- 
cons communed.  For  thus  read  the  words  of  the  canon  of  Nice : 
"  The  deacons  in  order  after  the  priests,  should  receive  the  Sacra- 
ment from  the  bishop  or  the  priest." 

Now,  since  no  innovation  has  been  introduced,  inconsistent  wnth 
the  custom  of  the  primitive  church,  and  no  perceptible  change  has 
taken  place  in  the  public  ceremonies  of  the  mass,  except  that  the 
unnecessary  masses,  celebrated  perhaps  through  abuse,  together  vvitli 
the  private  or  priest's  masses,  have  discontinued,  it  would  therefore  be 
unjust  to  condemn  this  manner  of  holding  mass  as  unchristian  and 
heretical.  For  in  times  past,  even  when  great  numbers  of  people 
had  assembled  in  large  churches,  the  mass  was  not  celebrated  every 
day,  as  the  Historia  Tripartita,  lib.  9,  cap.  XXXVIII. ,  testifies. 
Again,  in  Alexandria  the  Scriptures  were  read  and  explained,  on 
Wednesdays  and  Fridays,  ami  al)  other  divine  services  were  held 
without  the  mass. 


AUGSBURG    CONFESSION.  125 

ARTICLE    XXV. OF    CONFESSION. 

Confession  is  not  abolished  by  our  ministers.  For  the  custom  is 
retained  among  us,  not  to  administer  the  Sacrament  unto  those  who 
have  not  been  previously  examined  -and  absolved.  The  people, 
moreover,  are  diligently  instructed  with  regard  to  the  comfort  af- 
forded by  the  words  of  absolution,  and  the  high  and  great  estimation 
in  which  it  is  to  be  held ;  for  it  is  not  the  voice  or  word  of  the  indi- 
vidual present,  but  it  is  the  word  of  God,  who  here  forgives  sins  ;  for  it 
is  spoken  in  God's  stead,  and  by  his  command.  Concerning  this 
command  and  power  of  the  keys,  it  is  taught  with  the  greatest  as- 
siduity how  comfortable,  how  useful  they  are  to  alarmed  consciences, 
and  besides  how  God  requires  confidence  in  this  absolution,  no  less 
than  if  the  voice  of  God  was  heard  from  heaven  ;  and  by  this  we 
comfort  ourselves,  and  know  that  through  such  faith  we  obtain  the 
remission  of  sins.  Concerning  these  useful  points,  the  priests,  who 
taught  respecting  confession,  formerly  did  not  utter  a  single  word, 
but  merely  tormented  our  consciences  with  long  enumerations  of  sins, 
with  expiations,  with  indulgences,  with  pilgrimages,  and  the  like. 
And  many  of  our  adversaries  themselves  have  acknowledged,  that 
we  write  and  treat  of  true  Christian  repentance  with  greater  pro- 
priety than  had  been  done  before  for  many  years. 

And  thus  it  is  taught  respecting  confession,  that  no  one  should  be 
forced  to  specify  sins ;  for  this  would  be  impossible,  as  the  Psalmist 
says :  "  Who  can  understanlWiis  errors  ?"  Psalm  19,  13.  And  Jere- 
miah says :  "  The  heart  is  deceitful  above  all  things  :  who  can  know 
it  ?"  Jer.  17,  9.  Poor,  frail  human  nature  is  plunged  so  deeply  in 
sin,  that  it  is  unable  to  perceive  or  to  acknowledge  every  sin ;  and 
should  those  sins  alone  be  pardoned,  which  we  are  able  to  enumerate, 
it  would  avail  us  but  little.  It  is,  therefore,  unnecessary  to  urge  peo- 
ple to  specify  their  sins.  Thus  the  Fathers  also  maintained,  as  may 
be  shown  from  Distinct.  1,  de  Pcenifentia,  in  which  the  words  of 
Chrysostom  are  quoted  :  "  I  say  not  that  thou  shouldest  betray  thy- 
self publicly,  or  accuse  thyself  before  another  one,  or  present  thyself 
as  culpable,  but  obey  the  Prophet,  who  says,  '  Commit  thy  way 
unto  the  Lord,'  Ps.  37,  5.  Therefore  confess  unto  God  the  Lord, 
the  righteous  judge,  in  thy  prayer,  do  not  relate  thy  sins  with  the 
tongue,  but  in  thy  cons^ence."  Here  it  may  be  seen  clearly,  that 
Chrysostom  does  not  insist  upo'n  our  sins  being  enumerated  by  name. 
The  Glossa  in  Decretis  de  Pcpnitentia,  Distinct.  '">,  cap,  Consideret, 
also  teaches  that  confession  is  not  commanded  in  the  Scriptures,  but 
that  it  was  instituted  bv  the  church.     Yet  by  our  ministers  it  is  tavight 


126  At.'GSIiUUU     CONFKSSION'. 

with  diligence,  that  confession,  because  of  absolution,  wliioh  is  the 
chief  part  in  it,  should  be  retained  for  the  purpose  of  consoling 
aharmed  consciences,  and  for  some  other  reasons. 

ARTICLE    XXVI. OF    DIVERSITV    OF    MEATS. 

Forineilv  it  was  held,  preached,  and  WTitten,  that  the  diversity  of 
meats  and  the  hke  ceremonies  instituted  by  men,  were  useful,  in  or- 
der to  merit  grace,  and  to  make  satisfaction  for  sin.  Hence  new 
fasts,  new  ceremonies,  new  orders,  and  the  like,  were  daily  devised, 
strenuousb,  insisted  upon,  as  if  they  w^ere  necessary  services  to 
(lod,  and  tliat  grace  might  be  merited  if  they  were  observed,  while 
to  neglect  thera  would  be  considered  a  great  sin.  From  this  many 
scandalous  errors  originated  in  the  church. 

In  the  first  place,  the  grace  of  Christ  and  the  doctrine  concerning 
faith  were  by  this  means  obscvjred,  which  doctrine  with  great 
solemnity  the  Gospel  inculcates,  and  it  insists  with  earnestness  that 
the  merits  of  Christ  should  be  highly  and  dearly  esteemed,  and  that 
it  should  be  known  that  faith  in  Christ  is  to  be  placed  far  above  all 
works.  St.  Paul,  for  this  reason,  inveighs  bitterly  against  the  Mo- 
saic law  and  human  traditions,  in  order  to  teach  us,  that  we  are  not 
justified  before  God  by  our  works,  but  alone  through  iaith  in  Christ, 
and  that  we  obtain  grace  for  Christ's  sake.  This  doctrine  was  al- 
most entirely  suppressed,  by  teaching  that  grace  must  be  merited  by 
the  observance  of  laws,  by  fasts,  and  by  diversities  of  meats  and  dress. 

Secondly,  such  traditions  even  obscured  the  command  of  God. 
For  men  elevated  these  traditions  far  above  his  command.  Those 
alone  were  believed  to  live  as  Christians,  w^ho  observed  these  holi- 
davs,  and  prayed,  and  fasted,  and  dressed  in  ii  peculiar  manner, 
which  was  styled  a  spiritual,  Christian  life. 

Moreover,  other  good  works  were  regarded  as  worldly  and  sen- 
suous, namely,  those  which  each  one  according  to  his  vocation,  is 
under  obligation  to  do :  as,  a  father  laboring  to  support  his  wife  and 
children,  and  bringing  them  up  in  the  fear  of  God  ;  a  mother  bearing 
children  and  attending  to  them  ;  a  prince  and  other  authorities  ruling 
the  country  and  the  people,  &c.  Such  works  commanded  of  God, 
were  considered  a  mere  worldly  and  imperfect  m.atter ;  but  these  tradi- 
tions were  honored  with  the  unmerited  title  of  holy  and  perfect  works. 
For  these  reasons  there  was  neither  limit  ry>r  end  of  such  traditions. 
Thirdlv,  these  traditions  became  exceedingly  oppressive  to  the 
consciences  of  men.  For  it  is  not  possible  to  observe  all  traditions, 
and  yet  the  people  were  of  opinion  that  they  are  necessary  services 
(o  God,     And  Gerson  asserts  in  his  writing!?  that  bv  this  many  werp 


AUGSBURG    COiNKESSION.  127 

driven  to  despair,  aiul  some  put  nn  end  to  their  own  existence,  be- 
cause they  did  not  hear  the  consolation  of  the  grace  of  Christ.  For, 
how  the  consciences  of  men  were  entangled  is  seen  from  the  Summists 
and  the  theologians,  who  attempted  to  sum  up  the  traditions,  and  sought 
mciixaai*  in  Order  to  assist  those  consciences.  So  entirely  were 
they  engrossed  in  this,  that  in  the  meantime  the  salutary  Chris- 
tian doctrines  of  subjects  more  important,  of  faith,  of  consolation  in 
adhction,  and  the  like,  were  totally  neglected.  Accordingly  many 
excellent  men  of  those  times  complained  that  these  traditions  excited 
much  contention  in  the  church,  and  by  that  means  prevented  pious 
men  from  attaining  the  true  knowledge  of  Christ.  Gerson  and  sev- 
eral others  have  uttered  bitter  complaints  on  this  subject.  And  it 
also  met  the  displeasure  of  Augustine,  that  men  encumbered  their 
consciences  with  so  m;my  traditions  ;  on  this  subject  therefore  he  ad- 
vises that  they  should  not  be  regarded  as  necessary  things. 

Wherefore,  we  did  not  treat  on  these  matters,  through  malice  or 
in  contempt  of  ecclesiastical  power,  but  necessity  required  instruction 
concerning  the  errors  aforementioned,  which  had  grown  out  of  the 
misapprehension  of  these  traditions.  For  the  Gospel  insists,  that 
the  doctrine  concerning  faith  should  and  must  be  inculcated  in 
churches;  which  cannot,  however,  be  understood  where  the  opinion 
prevails  that  men  merit  grace  by  woiks  of  their  own  contrivance. 
And  witli  respect  to  this  subject,  it  is  taught  that  no  one  is  able,  by 
the  observance  of  such  human  traditions,  to  merit  grace  or  to  recon- 
cile God,  or  to  atone  foi-  sins;  and  fov  this  reason  no  necessary  ser- 
vice of  God  shoidd  be  made  out  of  them.  Reasons  in  addition  are 
produced  from  Scripture.  Christ  excuses  the  Apostles  for  not  ob- 
serving the  usual  traditions,  saying,  jMatt.  1-5,  3-9:  "In  vain  do 
they  worship  me,  tcacliing  foi-  doctrines  the  commandments  of  men." 
Now  as  lie  calls  this  a  vain  service,  it  cannot  be  necessary.  And 
immediately  afterwards  he  says,  verse  11:  "Not  that  which  goeth 
into  the  mouth  defileth  a  man,"  Again,  Paul  says,  Rom.  14,  17 : 
"  The  kingdom  of  God  is  not  meat  and  drink."  Col.  2,  16-20, 
"  Let  no  man,  therefore,  judge  you  in  meat,  or  in  drink,  or  in  respect 
of  a  holy-day,"  &c.  Peter  says,  Acts  15,  10,  11:  "Why  tempt 
ye  God  to  put  a  yoke  upon  the  neck  of  the  disciples,  which  neither 
niir  fathers  nor  we  were  able  to  bear  ?  But  we  believe  that  through 
the  grace  of  our  Lord  .Jesus  Christ  we  shall  be  saved,"  Here  Peter 
forbids  that  the  consciences  of  men  should  be  btirdened  any  further 


•The  word  Epirileia  prriTT'vIy  signifies  :  equity,  modfration,  forbearance,  rea- 
iinnable  condf«<cpnsion.  Tlii';  word  wns  employed  b}'  the  monkn,  to  express  the 
mitipnfion  nl'thr  riper  d)  tlii'  pr'^mpt"-  or  traditions. — [Tr\\s. 


9{i'A^  ^Y  'V^^■;^..-^^.r.<^  >.^r?^,, 


128  AUGSBURG    CONFESSION. 

with  external  ceremonies,  either  with  thoseof  Moses  orof  others.  And 
1  Tim.  4, 1-8,  those  prohibitions  which  forbid  meats  and  matrimony 
are  called  "doctrines  of  devils."  For  it  is  diametrically  opposed 
to  the  Gospel,  either  to  institute  or  perform  such  works  for  the  pur- 
pose of  meriting  the  remission  of  sins,  or  to  do  so  under  the  impression 
that  no  one  can  be  a  Christian  without  these  services. 

The  charge,  however,  alleged  against  us,  that  we  forbid  discipline 
and  mortification  of  the  flesh,  as  Jovinian  did,  is  disproved  by  our 
writings.  For  we  have  ever  given  instruction  concerning  the  holy 
cross,  which  Christians  are  under  obligation  to  bear  ;  and  this  is  a 
true,  sincere,  not  a  fictitious  mortification.  Moreover  it  is  taught  in 
like  manner,  that  every  Christian  is  under  obligation  to  restrain  him- 
self by  boflily  exercise,  as  fasting  and  other  exercises,  so  that  he 
give  no  occasion  to  sin, — not  meriting  grace  however  by  these  works. 
This  bodily  exercise  should  be  urged  not  only  on  certam  fixed  days, 
but  continually.  On  this  subject  Christ  says,  Luke  21,  34,  "  Take 
heed  to  yourselves,  lest  at  any  time  your  hearts  be  overcharged  with 
surfeiting."  Again,  Matt.  17,  21,  "  The  devils  are  not  cast  out  but 
by  fasting  and  prayer."  And  Paul  says,  1  Cor.  9,  27,  "  I  keep 
under  my  body,  and  bring  it  into  subjection*"  By  this  he  shows, 
that  mortification  is  designed,  not  for  the  purpose  of  meriting  grace, 
but  for  the  purpose  of  keeping  the  body  in  a  suitable  condition,  that 
it  may  not  impede  what  each  one  according  to  his  calling  is  com- 
manded to  perform  ;  and  thus  fasting  is  not  rejected,  but  the  making 
of  a  necessary  service  out  of  it,  upon  fixed  days,  and  Avith  particular 
meats,  to  the  confusion  of  the  consciences  of  men. 

Many  ceremonies  and  traditions  are  likewise  observed  by  us  ;  such 
as  mass,  singing  of  hymns,  festivals,  &c.,  which  are  calculated  to 
promote  order  in  the  church.  But  relative  to  this  subject  the  people 
are  instructed,  that  such  external  service  does  not  make  them  pious 
before  God,  and  that  it  should  be  observed  without  encumbering  their 
consciences,  so  that  if  any  one  omit  it  without  giving  otlence,  he 
does  not  sin  in  that  case.  This  freedom  in  external  ceremonies  the 
ancient  Fathers  likewise  retained.  For  in  the  East,  the  festival  of 
Easter  was  held  at  a  different  time  from  that  at  Rome  ;  and  when 
some  were  disposed  to  consider  this  want  of  uniformity  as  a  division 
in  the  church,  they  were  reminded  by  others,  that  it  was  not  neces- 
sary to  observe  uniformity  in  such  things.  And  thus  says  Irenaeus  : 
"  A  dilTerence  of  fasts  does  not  destroy  the  agreement  in  matters  ol 
faith."  So  also  in  Distinct.  12,  it  is  wiitten  concerning  the  want 
of  uniformity  in  human  ordinances,  that  it  is  not  contrary  to  the  uni- 
ty of  Christendom.     And  Tripartita  Ilisfaria,  lib.  9,  sum«  up  ma- 


AUG.SBUUG    COMLilSION. 


I:i9 


ny  dissimilar  church  customs,  and  forms  a  useful  Christian  maxim  : 
"  It  was  not  the  intention  of  the  Apostles  to  institute  holidays,  but 
to  teach  yaiYA  and  charity .^^ 

ARTICLE    XXVII. OF     MOXASTIC    VOWS. 

When  speaking  of  monastic  vows,  it  is  necessary,  in  the  first 
place,  to  consider  how  they  have  been  viewed  hitherto  ;  what  regu- 
lation they  had  in  monasteries,  and  that  very  many  things  were  daily 
done  in  them,  not  only  contrary  to  the  Word  of  God,  but  also  in  op- 
position to  Papal  laws.  In  the  time  of  St.  Auofustine  monastic  life 
was  optional  ;  subsequently,  when  the  right  discipline  and  doctrine 
were  corrupted,  monastic  vows  were  devised,  and  by  these,  as  a 
species  of  imprisonment,  they  wished  to  re-establish  discipline. 

In  addition  to  these  monastic  vows,  manv  other  thinos  were  intro- 
duced,  and  with  these  burdens  and  fetters,  many  persons  were  op- 
pressed, even  before  they  had  anived  at  years  of  mafuritv. 

Many  persons  likewise  entered  into  such  monastic  life  throuo-h  ia- 
norance,  who,  although  they  were  not  of  years  too  immature,  did 
not  sufticiently  consider  and  weigh  their  abilities.  All  these,  thus 
involved  and  ensnared,  are  urged  and  forced  to  remain  in  such  bonds, 
although  even  the  Papal  regulations  would  liberate  many  of  them. 
And  it  was  more  oppressive  in  nunneries  than  in  monasteries  ;  yet  it 
would  seem  fit  that  females,  as  being  weaker,  should  have  been  spar- 
ed. This  severity  likewise  met  the  displeasure  of  many  pious  per- 
sons in  former  times  ;  for  they  wtll  knew  that  br)th  boys  and  o-irls 
were  often  thrust  into  these  monasteries  merelv  for  the  purpose  of 
being  supported.  They  saw  also  how  evil  this  course  of  procedure 
proved,  what  otfences,  what  burdens  of  conscience  it  produced,  and 
many  people  complained,  that  in  a  matter  so  perilous  the  canons 
were  not  regarded  at  all.  Besides  this,  an  extravagant  opinion  ob- 
tained concerning  monastic  vows,  which  was  verv  prevalent,  and 
which  was  displeasing  even  to  many  monks,  who  possessed  some 
little  reason. 

For  they  allege,  tliat  monasfic  vows  ;ire  equal  lo  Baptism,  and  that 
by  monastic  life  remission  of  sins  and  justification  mav  be  merited 
before  (jo<I  ;  yea,  they  add  still  farther,  that  by  monastic  life,  not  only 
righteousness  and  holiness  are  meritetl,  but  also  that  by  it  the  com- 
mands and  counsels  compreiiendcd  in  the  Gospel,  are  kept :  and  thus 
monastic  vows  were  conimcndfd  more  highly  than  Baptism.  Again, 
that  men  merit  more  by  nionaslic  life  thiin  liv  all  other  conditions 
which  (iod  has  (\stnlilishe(l  :  ;,s  that  of  pastor  and  minister,  prince, 
ndcr,  iind  lord,  itnd  the  like,  all  of  whom  according  to  the  command, 


130  AUGSBURG    CONFESSION. 

word,  and  precept  of  God,  serve  in  their  vocations  without  preten- 
tions of  superior  holiness.  None  of  these  things  can  be  denied,  for 
tbey  are  extant  in  their  own  books.  Moreover,  he  that  is  thus  en- 
snared and  enters  into  a  monastery,  learns  but  little  concerning 
Christ. 

Formerly  schools  were  kept  in  monasteries,  for  the  purpose  of 
teaching  the  holy  Scriptures  and  other  things  which  are  useful  to 
the  Christian  church,  so  that  ministers  and  bishops  could  be  selec- 
ted from  them.  But  now  there  is  a  different  custom.  For  former- 
ly they  assembled  in  monasteries  with  a  view  to  learn  the  Scripture, 
but  now  they  falsely  pretend  that  monastic  life  is  of  such  a  nature, 
that  men  merit  the  grace  of  God  and  holiness  before  God  by  it ;  yea, 
thait  it  is  a  state  of  perfection,  and  they  exalt  it  far  above  other 
states  which  God  has  instituted.  We  cite  all  these  things,  without 
detraction,  in  order  that  it  may  be  the  better  understood  and  com- 
prehended how,  and  what  we  preach  and  teach. 

First,  among  us  we  teach  concerning  those  who  propose  marriage, 
that  all  those  who  are  not  qualified  for  a  single  state,  have  a  perfect 
right  to  marry.  For  vows  cannot  annul  the  order  ami  command  of 
God.  Thus  reads  the  command  of  God,  1.  Cor.  7,  2:  "  To  avoid 
fornication,  let  every  man  have  his  own  wife,  and  let  every  woman 
have  her  own  husband."  And  not  only  the  command  of  God,  but 
also  his  creation  and  ordination,  urge  and  enforce  all  those  to  a  state 
of  matrimony,  who  are  not  endowed  with  the  gift  of  continence,  by 
a  special  gift,  agreeably  to  this  declaration  of  God  himself,  Gen.  2, 
18  :  "  It  is  not  good  for  man  to  be  alone,  I  will  make  him  an  help 
meet  for  him.^' 

Now,  what  can  be  alleged  against  this  ?  They  may  applaud  vows 
and  duty  as  highly  as  they  please,  and  adorn  them  as  much  as  pos- 
sible, yet  it  cannot  be  maintained  that  God's  command  can  thus  be 
annulled.  The  doctors  say,  that  vows,  even  in  opposition  to  the 
iujthority  of  the  Pope,  are  not  binding;  how  much  less,  then,  should 
they  bind,  and  have  power  and  effect  against  the  commands  of  God  ? 

If  the  obligation  of  vows  had  no  reason  for  their  being  annulled, 
the  popes  would  not  have  granted  dispensations  against  them  ;  for  it 
is  not  proper  for  any  man  to  annul  obligations  which  grow  out  of 
divine  rights.  Wherefore  the  popes  have  considered  well,  that  in 
these  obligations  equity  should  be  employed,  and  they  have  often 
granted  dispensations,  as  with  the  king  of  Arragon,  and  many 
others.  Now,  if  for  the  preservation  of  temporal  things,  dispensa- 
tions have  been  granted,  more  justly  should  they  be  granted  on  ac- 
count of  the  necessity  of  souls. 


AUGSBURG    CONFESSION.  131 

Secondly,  why  do  the  opposite  party  so  strenuously  insist  that  vows 
must  be  kept,  and  not  first  consider  whether  the  vow  is  of  a  proper  na- 
ture? For  such  vows  as  can  be  kept,  should  be  made  voluntarily,  and 
without  constraint.  But  it  is  well  known  how  far  human  power  and 
ability  can  maintain  perpetual  chastity.  Nor  are  there  many,  either 
of  males  or  of  females,  that  have  taken  monastic  vows  of  themselves, 
freely  and  with  due  consideration.  Before  they  arrive  at  a  proper 
understanding,  they  are  persuaded  to  assume  monastic  vows.  Some- 
times they  are  also  urged  and  forced  to  them.  For  this  reason  it  is 
not  just,  to  insist  so  obstinately  and  strenuously  upon  the  obligation 
of  vows,  seeing  that  all  must  confess,  that  it  is  contrary  to  the  nature  , 
and  essential  character  of  a  vow,  to  make  it  unwillingly  and  without  i 
due  counsel  and  consideration.  ^ 

Some  canons  and  Papal  regulations  rescind  the  vows  which  were 
tnade  previous  to  the  fifteenth  year.  For  they  maintain,  that  before 
that  period  no  one  has  knowledge  sufficient  to  enable  him  to  deter- 
mine upon  the  order  and  regulation  of  a  whole  life.  Another  canon 
allows  a  still  greater  number  of  years  on  account  of  human  weak- 
ness. It  forbids  the  taking  of  monastic  vows  under  the  eighteenth 
year.  From  this  prohibition  the  greater  part  would  have  excuse  and 
reason  to  withdraw  from  monasteries  ;  for  the  greater  part  entered 
them  before  that  age.  Finally,  if  even  the  breaking  of  monastic 
vows  might  be  censured,  yet  it  could,  however,  not  follow  from  this, 
that  their  marriages  should  be  dissolved.  For  St.  Augustine  says, 
27  Qucest.,  1  Cap.,  JYuptiarum,  that  "  such  marriages  should  not 
be  dissolved."  Now,  St.  Augustine  stands  in  high  repute  in  the 
Christian  church,  although  some  have  since  maintained  otherwise. 

Although  the  command  of  God  concerning  marriage,  absolves  very 
many  from  their  monastic  vows,  yet  our  writers  allege  many  other 
reasons,  why  monastic  vows  are  void  and  inelfectual.  For  every 
species  of  worship,  chosen  and  instituted  by  men,  without  th€  precept 
and  command  of  God,  in  order  to  obtain  righteousness  and  divine 
grace,  is  repugnant  to  him,  and  in  opposition  to  his  command  and  to 
the  Gospel.  As  Christ  himself  says,  Matt.  15,  9:  "  But  in  vain 
they  do  worship  me,  teaching  for  doctrines  the  commandments  of 
men."  So  St.  Paul  also  teaches  every  where,  that  men  should  not 
seek  righteousness  from  religious  services  devised  by  men,  but  that 
righteousness  and  holiness  in  the  sight  of  God,  come  from  the  faith 
and  confidence  that  God  accepts  us  graciously  for  the  sake  of  Christ 
his  own  Son.  Now,  it  is  clear,  that  the  monks  have  taught  and 
preached  that  their  assmned  piety  atones  for  sin,  and  obtains  righte- 
ousness and  the  grace  of  God.     What  else  is  this,  but  diuiijiishing  ll*? 


^ 


1;32  AurisnuRt;   conf.kssion. 

glory  and  honor  of  llie  grace  of  Christ,  and  denying  the  righteous- 
ness of  faith  ?  Wherefore  it  follows  that  the  customary  vows  are  a 
false  and  an  absurd  worship  of  Ciod.  For  that  reason  they  are  also 
not  binding.  For  an  ungodly  vow,  and  one  contrary  to  the  com- 
mand of  God,  is  void,  and  the  canons  teach  also  that  an  oath 
shall  not  be  an  obligation  to  sin. 

St.  Paul  says,  Gal.  5,  4  :  "  Christ  is  become  of  no  effect  unto  you, 
whosoever  of  you  are  justified  by  the  law  :  ye  are  fallen  from  grace." 
Therefore  those  also  who  wish  to  be  justified  by  vows,  are  separated 
from  Christ,  and  fail  to  obtain  the  grace  of  God.  For  these  rob 
Christ  of  his  honor,  who  alone  justifies,  and  thus  they  bestow  such 
honor  on  their  vows  and  monastic  life. 

Nor  can  it  be  denied,  that  the  monks  have  taught  and  preached 
that  by  their  vows  and  monastic  habits  and  conduct  they  are  justified, 
and  merit  the  forgiveness  of  sins:  and,  indeed,  they  have  invented 
things  still  more  absurd,  and  havi?  asserted,  that  they  impart  their 
good  works  to  others.  Now,  if  some  one  would  press  the  matter  and 
bring  all  these  charges  in  array  against  them,  how  many  things  could 
be  collected,  of  which  the  monks  themselves  are  now  ashamed,  and 
Avhich  they  would  disown  I  Besides  these  things  they  have  also 
persuaded  the  people,  that  their  self-devised  religious  orders 
constitute  Christian  perfection.  This  is,  indeed,  commending 
works  as  a  source  of  justification.  It  is  not  a  small  offence  in 
the  Christian  church,  to  appoint  for  the  jieople  a  species  of  worship, 
which  men  have  devised  without  the  command  of  God,  and  to  teach 
that  such  worship  makes  men  pious  and  just  before  God.  For  the 
righteousness  of  faith,  which  should  be  chiefly  inculcated  in  the 
church,  becomes  obscured,  when  the  eyes  of  the  people  are  blinded 
with  this  strange,  angelic  spirituality  and  fsilse  pretence  of  poverty, 
meekness,  and  chastity. 

Moreover,  by  this  means  the  commandments  of  God,  and  the  pro- 
per and  true  service  of  God,  are  obscured,  w^ien  the  people  hear 
that  the  monks  alone  are  in  a  state  of  perfection.  For  Christian 
perfectioji  consists  in  fearing  God  from  the  heart  and  with  earnest- 
ness, and  also  in  cherishing  sincere  reliance,  faith,  and  trust,  that 
'for  the  sake  of  Christ  we  have  a  gracious  and  merciful  God,  that 
we  may  and  should  ask  and  desire  of  him  what  is  necessary  for  us, 
apd  confidently  expect  help  from  him  in  every  tribulation,  accord- 
ing to  oui-  calling  or  station  in  life:  that  Ave  also  should  in  the 
meantime  perform  good  woiks  towards  others  with  diligence,  and 
attend  to  our  occupations.  In  this  consist  true  perfection  and  the 
proper  service  of  rjoH.-'-not  in  mendicancy,  or  in  a  black  or  gray 


AlKJ.SIUrRG    CONFESSION.  133 

liood,  &c.  But  the  coimnon  people  are  led  into  many  peinieioiis 
views  by  the  false  commeiKhitioii  of  monastic  life.  If  they  hear  a 
state  of  celibacy  applauded  beyond  measure,  it  lollows  that  they 
are  pained  Avith  the  stin^-  of  conscience  in  their  niatrimonial  rela- 
tions. For  from  this,  if  the  common  man  hears  that  the  mendi- 
cants alone  are  perfect,  he  is  not  able  to  perceive  that  he  mav  pos- 
sess property,  ami  carry  on  an  occupation,  without  sinning.  If  the 
populace  hear  that  it  is  merely  a  recommendation  not  to  exercise 
revenge,  it  follows  that  some  will  think  it  no  sin  to  exercise  private 
revenge.  Others  are  of  opinion  that  revenge  does  not  at  all  he- 
come  a  Christian,  not  even  the  government.  Many  e\am])les  are 
on  record,  of  persons  who  abandoned  their  wives  and  children  and 
business,  and  shut  themselves  up  in  monasteries.  This  they  said, 
was  lleeinfT  out  of  the  world,  and  seeking  a  life  more  pleasit^sr  to 
God  than  their  previous  one.  Noi-  were  they  able  to  undeistand, 
that  men  should  serve  Cod  in  those  commandments  which  Jle  has 
given,  and  not  in  the  commandments  devised  bv  men.  Now  this 
is  a  good  and  perfect  state  of  life,  which  is  i'ounded  on  the  command 
of  (xod,  but  that  is  a  dangerous  state  ol'  life,  which  is  not  Ibunthd 
on  his  connnand. 

Concerning  these  things  it  was  necessary  to  instruct  the  people 
properly.  Gerson,  in  former  times,  has  also  censured  the  error  of 
the  monks,  concerning  perfection,  and  he  intimates  that  in  his  tbTv 
it  was  a  new  doctrine  that  monastic  life  should  be  a  state  of  perfec- 
tion. Many  ungodly  views  and  errors  attach  to  monastic  vows;  as, 
that  they  justify  and  make  holy  in  the  sight  of  God  ;  that  thev  con- 
stitute Christian  perfection;  that  by  tliem  both  the  counsels  and 
commands  of  the  Gospel  are  fulfilled  :  that  they  have  a  superabund- 
ance of  works  which  men  do  not  owe  to  God. 

Since,  then,  all  these  things  are  false,  vain,  and  fictitious,  monas- 
tic vows  are  void  and  ineffectual. 

AKTICI.K  XXVIII. OF   TH!':   PUWF.R  OF    THE  BISHOPS  OR   CLKK(;v. 

Concerning  the  jiower  of  bishops  uiiuh  lias  been  written  in  tbrnier 
times,  and  some  have  inij^iroperly  mingled  togetlier  civil  and  ecclesi- 
astical power.  From  this  heterogeneous  commixture  extensive  wais, 
rebellions,  and  insurrections  have  been  produced,  by  the  pontilfs  hav- 
ing, under  pretence  of  their  power,  given  unto  them  by  Christ,  not 
only  established  new  modes  of  worshij-),  and  oppressed  the  i-onscien- 
ces  of  men  with  reservations  of  certain  cases  and  with  violent  excom- 
munications, hut  also  presumed  to  dethrone  kino-s  and  emp-erors  at 
pleasure,  and  to  pbice  oihcrs  in  tlicii-  stead.      'J'liis  jiresumplion  has 


134  AUGSBURG    CONFESSION. 

long  since  been  censured  by  learned  and  pious  men.  Hence,  those 
who  think  with  us,  for  the  purpose  of  consoling  the  consciences  of 
men,  have  been  compelled  to  point  out  the  lines  of  distinction  be- 
tween civil  and  ecclesiastical  power.  And  they  have  taught,  that 
both  civil  and  ecclesiastical  power,  on  account  of  God's  command- 
ment, ought  to  be  honored  and  sustained  with  all  sincerity,  as  the  two 
greatest  blessings  of  God  on  earth. 

Accordingly  they  teach,  that  the  power  of  the  keys  or  of  the 
bishops,  according  to  the  Gospel,  is  a  power  and  commission  from 
God  to  preach  the  Gospel,  to  remit  and  to  retain  sins,  and  to  attend 
to  and  administer  the  sacraments.  For  Christ  sent  forth  the  Apos- 
tles with  the  commaml :  "  As  my  Father  hath  sent  me,  even  so  send 
I  you.  Receive  ye  the  Holy  Ghost.  Whosesoever  sins  ye  remit, 
they  are  remitted  unto  them ;  and  whosesoever  sins  ye  retain,  they 
,are  retained,"  John  20,  21-23.  This  power  of  the  keys  or  of  the 
bishops  is  to  be  exercised  and  carried  into  effect  alone  by  the  doc- 
trine and  preaching  of  the  Word  of  God,  and  by  the  administration 
of  the  sacraments  to  many  or  to  a  few  persons,  according  to  the  call. 
For  by  this  means  are  conferred,  not  temporal,  but  eternal  blessings 
and  treasures;  as,  eternal  righteousness,  the  Holy  Spirit,  and  eternal 
life.  These  blessings  cannot  be  obtained  otherwise  than  by  the  of- 
fice of  the  ministry,  and  by  the  administration  of  the  holy  sacraments. 
As  St.  Paul  says,  Rom.  1,  16 :  "  The  Gospel  is  the  power  of  God 
(unto  salvation  to  every  one  that  believeth."  Inasmuch  then  as  the 
power  of  the  church  or  of  the  bishops  confers  eternal  gifts,  and  is 
exercised  and  exerted  only  by  the  ministry,  it  cannot  by  any  means 
interfere  with  civil  polity  and  government.  For  the  latter  relates 
to  matters  entirely  different  from  the  Gospel,  and  protects  with  its 
power  not  the  souls  of  men,  but  their  bodies  and  possessions  against 
external  violence,  by  the  sword  and  bodily  penalties. 
.  Therefore  these  two  governments,  the  civil  and  ecclesiastical, 
/ought  not  to  be  mingled  and  confounded.  For  the  ecclesiastical 
1  power  has  its  command  to  preach  the  Gospel  and  to  administer  the 
I  sacraments,  and  it  ought  not  to  interfere  with  a  foreign  office,  it 
•  ought  not  to  dethrone  or  make  kings,  it  ought  not  to  abolish  or  dis- 

/turb  civil  laws  and  obedience  to  government,  it  ought  not  to  make 
and  appoint  laws  for  civil  power  concerning  political  matters.  As 
\  Christ  himself  also  has  said,  John  18,  36  :  "  My  kingdom  is  not  of 
this  world."  Again,  Luke  12,  14  :  "  Who  made  me  a  judge,  or  a 
divider  over  you?"  And  St.  Paul  says  to  the  Philippians,  3,  20: 
"Our  conversation  is  in  heaven."  And  in  2  Cor.  ]0,  4:  "The 
weapons  of  our  warfare  arc  not  carnal,  but  mighty  through  God  to 


AUGSBURG    CONFESSION.  135 

the  pulling  down  of  strong  holds ;  casting  down  imaginations,  and 
every  high  thing  that  exalteth  itself  against  the  knowledge  of  God." 

In  this  manner  we  distinguish  between  the  two  powers,  the  civil 
and  ecclesiastical,  and  recommend  both  of  them  to  be  held  in  honor 
as  the  highest  gifts  of  God  on  earth.  But  if  bishops  have  any  civil 
power,  they  possess  it  not  as  bishops  from  divine  right,  but  from  hu- 
man imperial  right,  conferred  by  emperors  and  kings,  for  the  civil 
management  of  their  own  possessions,  and  it  has  nothing  at  all  to  do 
with  the  office  of  the  Gospel.  Wherefore  the  episcopal  office,  accord- 
ing to  divine  appointment,  is  to  preach  the  Gospel,  to  remit  sins,  to 
judge  of  doctrine,  to  reject  the  doctrine  which  is  contrary  to  the 
Gospel,  and  to  exclude  from  the  Christian  community  the  wicked, 
whose  impious  conduct  is  manifest,  without  human  power,  l)ut  by  the 
Word  of  God  alone,  and  in  that  case  the  parishioners  and  churches  are 
under  obligation  to  be  obedient  to  the  bishops,  agreeably  to  the  dec- 
laration of  Christ,  Luke  10, 16  :  "  He  that  heareth  you,  heareth  me." 
But  if  they  teach,  appoint,  or  establish  any  thing  contrary  to  the 
Gospel,  we  have  the  command  of  God  in  such  case,  not  to  be  obedi- 
ent, Matt.  7,  15 :  "  Beware  of  false  prophets."  And  St.  Paul  to 
the  Gal.  1,8:  "  Though  we  or  an  angel  from  heaven,  preach  any 
other  Gospel  unto  you,  than  that  which  we  have  preached  unto  you, 
let  him  be  accursed."  And  in  2  Cor.  13,  8 :  "  For  we  can  do  noth- 
ing against  the  truth,  but  for  the  truth."  Again,  verse  10:  "Ac- 
cording to  the  power  which  the  Lord  hath  given  me  to  edification, 
and  not  to  destruction."  Thus  the  ecclesiastical  law  commands  in 
like  manner,  2  Quest.,  7  Cap.  Sacerdotes,  and  in  Cap.  Ores.  And 
St.  Augustine  writes  in  the  epistle  against  Petilian,  that,  "  We  should 
not  obey  those  bishops  who  have  been  duly  elected,  if  they  commit  er- 
rors, or  teach  or  orchiin  any  thing  contrary  to  the  divine  Scrip- 
ture." 

But,  since  the  bishops  have  other  power  and  jurisdiction  in  certain 
matters,  as  those  relating  to  marriage  or  tithes,  they  derive  it  from 
the  power  of  human  laws.  But  if  the  ordinaries  are  negligent  in 
such  office,  the  princes,  whether  they  do  it  willingly  or  reluctantly, 
are  under  obligation  in  that  case,  for  the  sake  of  peace,  to  put  into 
execution  the  law  against  their  subjects,  for  the  prevention  of  discord 
and  confusion  in  the  community. 

Further,  it  is  questiona!)le,  whelher  bishops  have  power  also  to 
establish  in  ihe  church,  cereuioniis,  such  as  ordinances  concerning 
meats,  holidays,  and  corcerning  dili'erent  orders  of  .ministers.  Those 
who  attribute  this  ]  ower  to  bishops,  cite  the  declaration  of  Christ, 
John  16,  12,  13:  "  1  have  yet  many  things  to  say  unto  you,  but  ye 


136  AUGSBUKG    COMK.SSIUN. 

cannot  bear  them  now.  Howbeit,  when  he,  the  Spirit  of  truth  is 
come,  he  will  guide  you  into  all  truth."  In  addition  they  introduce 
the  example,  Acts  15,  20,  where  they  have  forbidden  "  things  stran- 
gled and  blood."  So  it  is  alleged  also,  that  the  Sabbath  was  changed 
into  Sunday,  contrary  to  the  Ten  Commandments,  as  they  regard 
it,  and  no  example  is  urged  and  alleged  more  strenuously,  than  the 
change  of  the  Sabbath;  and  they  wish  to  maintain  by  that,  that  the 
power  of  the  church  is  great,  since  it  has  dispensed  with  a  precept  of 
the  Ten  Commandments,  and  has  effected  some  change  in  them. 

But  relative  to  this  question  we  teach,  that  the  bishops  have  no 
power  to  appoint  and  establish  any  thing  contrary  to  the  Gospel,  as 
has  already  been  stated,  and  as  the  canons  teach,  Dist.  9.  Now  it 
is  evidently  contrary  to  the  command  and  Word  of  God,  to  enact  or 
enforce  laws  with  a  view*  to  atone  for  sins  antl  to  merit  grace  by 
them  ;  for  if  we  presume  to  earn  grace  by  such  oidinances,  it  detracts 
from  the  merit  and  honor  of  Chiist.  It  is  also  clear,  that  on  account 
of  this  opinion  human  traditions ,  innumerable  have  prevailed  in 
Christendom,  and  by  this  means  the  doctrine  of  faith,  and  the  righ- 
teousness of  faith,  were  entirely  suppressed — new  holiilays,  new  fasts 
were  daily  commanded,  new  ceiemonies,  and  new  honors  to  the  saints 
were  instituted,  in  order  to  n:ieiit  grace  and  all  blessings  from  God, 
by  such  woi'ks.  Again,  they  who  institute  human  traditions,  act 
contrary  to  the  command  of  God,  by  ascribing  sins  to  meats,  to  flays, 
and  the  like  things,  and  by  thus  encumbering  Christendom  with  the 
servitude  of  the  law,  as  though  there  had  to  be  among  Christians, 
to  merit  the  grace  of  God,  such  a  divine  service  as  the  Levitical,  and 
as  if  he  had  commanded  the  Apostles  and  bishops  to  establish  it,  as 
some  writers  testify.  And  there  is  no  doubt,  that  some  of  the  bish- 
ops have  been  deceived  by  the  example  of  the  law  of  Moses  ;  hence 
originated  those  innumerable  traditions:  that  it  is  a  mortal  sin  to  do 
any  manner  of  work  on  holidays,  even  without  oti'ence  to  others; 
that  it  is  a  mortal  sin  to  neglect  the  canonical  hours ;  that  certain 
meats  pollute  the  ronscience  ;  that  fasting  is  a  work  by  which  God 
may  be  reconciled  :  that  sin  in  a  case  reserved,  will  not  be  forgiven, 
except  the  reserver  of  the  case  be  first  entreated  ;  notwithstanding, 
the  ecclesiastical  laws  do  not  speak  of  the  reservation  of  sin,  but 
of  the  resei'vatioM  of  chuich-penalty. 

Whence,  then,  iiavc  the  bishops  power  and  authority  to  impose 
such  traditions  upon  the  C'lnistian  community  to  ensnare  men's  con- 
sciences ?  Foi'  St.  Ptier  in  the  A''ts  of  the  Apostles,  tbrbids  the 
"  yoke  to  be  put  upon  the  neck  of  tiie  disciples,'"  Acts  Jo,  JO.  And 
St.  Paul  says  to  the  Corinthians:   "That  power  was  gi\(;n  to  hin\ 


AUU-SBUKG    COM'KSSION.  lo7 

to  edification,  and  not  to  destruction,"  2  Cor.  13,  10.  Why  then 
do  they  multiply  sins  by  such  traditions  .'  We  lla^  e  clear  declara- 
tions from  the  divine  writings,  which  forbid  the  establishment  of 
such  traditions,  in  order  to  merit  the  grace  of  God,  or  as  if  they 
were  necessary  to  salvation.  Thus  says  St.  Paul,  Col.  2, 16:  "  Let 
no  man,  therefore,  judge  you  in  meat,  or  in  drink,  or  in  respect  of  u 
holy-day,  or  of  the  new-moon,  or  of  the  Sabbath-days :  wliich  are 
a  shadow  of  things  to  come;  but  the  body  is  of  Christ."  Again, 
verse  20 :  "  Wherefore,  if  ye  be  dead  with  Christ,  from  the  rudi- 
ments of  the  world,  why,  as  though  living  in  the  woild,  are  ye  sub- 
ject to  ordinances,  which  say,  (touch  not ;  taste  not ;  handle  not ; 
which  all  are  to  perish  with  the  using ;)  after  the  fommandmt  nts 
and  doctrines  of  men  .'  Which  things  have  indeed  a  show  of  wis- 
dom." Again,  St.  Paul  to  Tlli:s,  J,  14,  forbids  publiciv,  the 
"giving  heed  to  Jewish  f.bles,  i\ul  i-oumiandments  of  men  thai 
turn  from  the  truth." 

So  also  Christ  hiiusJf  sj;eaks  of  ihosc  who  uige  tlic  [  eople  to  ol>- 
serve  human  command aients.  Matt.  15,  14  :  ''  Let  them  alone,  thev 
be  blind  leaders  of  the  blind;"  and  jejecting  such  ser\ice,  he  says: 
"Every  j^lant  whlc'ii  luy  hedvenly  I'ather  hath  not  planted  shall  be 
rooted  up,"  verse  lo.  ^ow,  if  the  bishops  have  power  to  encumber 
the  churches  with  innumerable  traditions,  and  to  ensuaie  men's  con- 
sciences, why  then  does  tiie  lioly  Scrij-ture  so  often  ioihid  the  mak- 
ing and  observing  of  liuraan  tiaditions  .■'  Wliv  does  it  style  them  the 
doctrines  of  devils.^  Shall  tiie  lioiy  Ghost  have, wai'ned  us  against 
all  these  things  in  vain  .'' 

Wherefore,  since  such  ordinances,  insliiuied  as  iiecessarv  in  onler 
to  reconcile  God  and  to  merit  giace,  are  in  opposition  to  the  (.jospel, 
it  is  by  no  means  su.tulije  tor  the  bishojis  to  enforce  such  services. 
For  the  doctrine  of  Christian  libeiiy  must  be  letained  in  the  church, 
namely,  that  the  servitude  of  the  law  is  not  necessary  to  justifica- 
tion, as  St.  Paul  writes  to  the  Galatians:  "Stand  fast  therefore  in 
the  liberty  wherewith  Christ  hath  made  us  free,  and  be  not  entati- 
gled  again  with  the  yoke  of  bondage,"  Gal.  •">,  J.  For  the  chief 
aiticle  of  the  (jospel,  that  witijout  our  merit  we  obtain  tiie  grace  of 
(iod  tlirouirh  faith  in  ('}i;  isl,  must  be  maintained,  anil  that  we  do  not 
merit  it  in  conseipieiifi'  ol' i-lies  instiinled  \)\  men. 

VVliat,  then,  should  be  lield  concerniut;-  Sunday  and  other  similar 
cliurcli  ordinances  and  ceremonies?  To  this  we  make  the  following 
reply  : — 'I'll. it  tlic  Ij.sIici's  or  p;istors  may  nuike  regulations,  so  tliHt 
things  ma\  he  (viiriiMl  on  onh-ilv  in  llic  church, — not  to  obtain  the 
grai".'  ol  God,  iioi'  \<i  lo  .itonc  for  sins,  or  to  hind  tlie  coiiscicntesof 

is 


M-  ¥ 


hj^ 


138 


AUGSBURG    CONFESSION. 


J 


tiien  to  hold  these  regulations  as  necessary  services  of  God,  and  to 
recrard  them,  as  if  those  commit  sin,  Avho  break  them  without  offence 
to  others.  Thus  St.  Paul  to  the  Corinthians  ordains,  that  the 
women  in  the  congregation  should  cover  their  heads,  1  Cor.  11,  5. 
Again,  that  the  preachers  should  speak  in  the  congregation,  not  all 
at  the  same  time,  but  in  order,  one  after  another. 

It  is  proper  for  a  Christian  congregation  to  observe  such  regula- 
tions for  the  sake  of  peace  and  love,  and  in  such  cases  to  be  obedient 
to  the  bishops  and  pastors,  and  to  observe  these  regulations  so  far  as 
f  liat  one  offend  not  another,  that  there  may  be  no  disorder  or  un- 
seemly conduct  in  the  church  ;  yet  that  the  consciences  of  men  be  not 
encumbered  with  the  idea  that  these  observances  are  held  as  neces- 
sary to  !<al\'ation,  and  that  those  commit  sin,  who  violate  them  even 
without  offence  to  others:  us,  no  one  says  that  a  woman  commits 
sin  in  going  abroad  biueheaded,  unless  thereby  she  offend  the  peo- 
le^j  In  like  manner  such  is  the  case  with  the  institution  of  Sunday, 
aster,  of  Pentecost,  and  the  like  holidays  and  rites.  Those, 
then,  who  are  of  opinion,  that  such  institution  of  Sunday  instead  of 
the  Sabbath,  was  established  as  a  thing  necessary,  err  very  much. 
For  the  holy  Scripture  has  abolished  the  Sabbath,  and  it  teaches 
that  all  ceremonies  of  the  old  law,  since  the  revelation  of  the  Gos- 
pel, "may  be  tliscontinued.  And  yet  as  it  was  necessary  to  appoint 
a  certain  day,  so  that  the  people  might  know  when  they  should  as- 
semble, the  Christian  church  ordained  Sunday  for  that  purpose,  and 
possessed  rather  more  inclination  and  willingness  for  this  alteration, 
in  order  that  the  people  might  have  an  example  of  Christian  liberty, 
that  they  might  know  that  neither  the  observance  of  the  Sabbath, 
nor  of  any  other  day,  is  indispensable. 

There  are  many  unwarrantable  disputations  relative  to  the  change 
of  the  Law,  to  the  ceremonies  of  the  New  Testament,  to  the  alter- 
ation of  the  Sabbath  ;  all  of  which  have  sprung  from  the  false  an«l 
erroneous  opinion,  that  there  must  be  in  the  Christian  church  a  rfi- 
vine  service  corresponding  with  the  Levitical  or  Jewish  service  of 
God,  and  that  Christ  had  commanded  the  Apostles  and  bishops  to 
fk^-ise  new  ceremonies,  which  should  be  necessary  to  salvation. 
These  errors  obtained  in  Christendom  when  the  righteousness  of 
faith  was  not  clearly  and  purely  taught  and  picached.  Some  also 
argue,  that  Sunday  must  be  kept,  although  not  from  divine  author- 
ity, prescribiiig  in  what  form  and  to  what  (k^gree  lal)or  may  be  per- 
formed on  lluit  day.  But  what  else  arc  such  disputations,  but 
snares  of  cons-jience  ?  For  although  they  ]>res\ime  to  modify  and 
miti<ral(.'  h'unvii  irrdilicnN,  vet  TiO  f7iu-ix:ca  oi-  iviJti?:ation  can  le  at- 


^ 


'j^^CfCd-       fMi^C^^  e^^f 


AUGSBURG    CON'FKSSIOX.  ]39 

tainetl,  so  long  as  the  opinion  exists  and  continues,  that  they  are 
necessary.  Now  tliis  opinion  must  continue,  if  men  know  nothing  of 
the  righteousness  of  faith,  and  of  Christian  liberty.  The  Apostles 
have  given  the  command,  to  ahdaiii  from  blood  and  things  strangled. 
But  who  observes  this  now  ?  Yet  those  do  not  sin  who  do  not  observe 
it,  because  even  the  Apostles  themselves  did  not  wish  to  burden  the 
conscience  with  such  servitude,  but  they  prohibited  it  for  a  time  to 
avoid  offence.  For  we  must  have  regard,  in  view  of  this  ordinance, 
to  the  chief  article  of  the  Christian  doctrine,  which  is  not  abrogated 
by  this  decree. 

Scarcely  any  of  the  ancient  canons  are  observed  agreeably  to  t  heir- 
purport,  and  many  of  these  ordinances  arc  going  out  of  use  daily^ 
even  among  those  who  maintain  such  trarUtions  with  the  greatest 
zeal.  It  would  afford  no  counsel  or  relief  to  the  conscience,  were 
this  modification  not  observed, — namely,  to  know,  in  preserving 
these  traditions,  that  they  are  not  preserved  as  being  necessary,  and 
that  it  would  not  be  injurious  to  the  conscience,  even  if  these  tradi- 
tions should  cease.  But  the  bishops  might  easily  preserve  obedience, 
if  they  would  not  urge  the  keeping  of  those  traditions  which  cannot 
be  observed  without  sin.  Now,  they  forbid  the  administration  of 
both  elements  in  the  Eucharist ;  they  forbid  the  priests  to  marry ; 
and  receive  no  one,  unless  he  has  first  taken  an  oath  not  to  preach 
this  doctrine,  though  it  is  without  doubt  in  accordance  with  the  holy 
Gospel. 

Our  churches  do  not  desire  the  bishops  to  make  peace  and  union 
at  the  expense  of  their  honor  and  dignity,  (though  this  would  be  pro- 
per for  the  bishops  to  do  in  case  of  necessity,)  but  they  entreat  only, 
that  the  bishops  discontinue  certain  unjust  burdens  which  did  not  ex- 
ist in  the  church  formerly,  and  w^iich  are  contrary  to  the  custom  of  ' 
the  universal  Christian  church.  There  might,  perhaps,  have  been 
some  reasons  for  these,  when  they  were  first  established,  but  they  aiv 
not  suitable  for  our  times.  It  is  likewise  undeniable,  that  some  or- 
dinances were  received  through  ignorance.  Wherefore  the  bisiwips 
ought  to  have  the  kindness  to  mitigate  these  ordinances,  since  such 
change  would  not  be  injurious  to  the  preservation  of  the  -unity  of  the 
Christian  church ;  for  many  ordinances  instituted  by  men,  have  ceased 
of  themselves  in  the  course  of  time,  and  were  unnecessary  to  l)e  ob- 
served, as  the  Papal  laws  themselves  testify-  But  if  it  cannot  be 
granted  by  them,  or  obtained  from  them,  that  these  human  ordinan- 
ces may  be  moderated  and  abolished,  which  cannot  be  observed  with- 
out sin,  we  must  follow  the  rule  of  the  Apostles,  which  commands 
that  "  we  ought  to  obey  God  ralher  (ban  mrn/'  Acts  o,  29.. 


1-40  AunsBuuc   foxrESSTox. 

St.  Peter,  1  Pet.  O,  3,  forbids  the  bishops  to  rule  as  if  they  had 
)>ower  to  force  the  churches  into  whatever  measure  they  please. 
Now,  it  is  not  our  design  to  deprive  the  bishops  of  their  power,  but 
we  desire  and  entreat,  that  they  would  not  force  the  consciences  of 
men  to  sin.  If  however  they  will  not  desist,  but  contemn  this  en- 
treaty, they  may  consider  that  they  will,  therefore,  be  under  obliga- 
tion to  render  an  account  unto  God,  since  by  this  obstinacy  of  theirs, 
they  give  occasion  for  disunion  and  schisms  which  they  ought  pro- 
perly to  as.si'it  in  preventing. 

rONCLUPION. 

Those  ;irp  tlio  principal  Articles  which  are  regarded  ns  controverted.  It 
were  easy  indeed  to  enumerate  many  more  abuses  and  errors,  but  in  order 
to  be  brief,  and  to  prevent  prolixity,  we  have  mentioned  only  the  principal 
ones,  from  wiiich  the  others  may  easily  be  perceived.  For  in  former  times 
much  complaint  existed  concerning;  indulgeuces,  pilgrimages,  and  the  abuse 
of  excommunication.  The  clergy  have  also  had  endless  disputes  with  the 
monks  about  heriring  confessions,  about  burials,  funeral  sermons,  and  num- 
berless other  subjects.  All  such  we  have  thought  proper  to  pass  over  gen- 
tly, so  that  the  more  important  subjects  in  this  matter,  might  be  the  better 
understood.  Nor  should  it  be  imagined,  that  any  thing  has  been  said  or  in- 
timated here  against  any  one  out  of  hatred  or  disrespect ;  but  ^\e  have  stated 
these  subjects  only,  which  we  have  considered  as  necessary  to  refer  to  and 
to  mention,  in  order  that  it  might  be  the  more  clearly  perceived,  that  by  us 
nothing  is  received  either  in  doctrine  or  ceremonies,  which  might  be  con- 
trary to  the  holy  vScripture,  or  opposed  to  the  universal  Christian  church. 
For  it  is  clear,  indeed,  and  evident,  that  with  the  greatest  vigilance,  by  the 
help  of  God,  (without  boasting)  we  have  been  careful  that  no  new  and  un- 
godly doctrine  insinuate  itself,  spread,  and  prevail  in  our  churches. 

The  foregoing  Articles  Ave  have,  in  conformity  with  the  Edict,  desired  to 
Kubmit.  as  an  evidence  of  our  Confession  and  of  our  doctrine.  And  if  any 
one  should  be  found  who  has  any  objection  to  them,  we  are  ready  to  give 
Lim  further  information  with  reasons  from  Holy  Writ. 

Your  Imperial  Majesty's  most  humble  subjects  : 

JOlI\,  Elector  of  Saxony. 
(tEORCE,  Margrave  of  Brandenburg. 
ERNEST,  r>uke  of  Luneburg. 
PHILIP,  Landffrave  of  Hesse. 
[.TOHN  FREDERICK,  Duke  of  Saxony, 
FRANCIS,  Duke  of  Luneburg.] 
WOLFGANC,  Prince  of  Anhalt. 
The  Impkriai.  city  of  Nuremburg. 
Thk  Imfkrial  city  of  Rputlingen. 


APOLOGY 

OF 

THE  AUGSBURG  CONFESSION. 


APOLOGY  OF  THE  AUOSBVRO  CONFESSION. 


PREFACE. 

Philip  Melanchthon  to  the  reader: 

After  the  Confession  of  our  Princes  had  been  publicly  read,  several  theo* 
logians  and  monks  prepared  a  Confutation  of  our  Confession,  to  which  his 
Imperial  Majesty,  after  having  had  it  read  at  a  session  of  the  Princes,  re- 
quired our  Princes  to  give  their  assent.  But  our  representatives,  hav- 
ing heard,  that  many  articles  were  disapproved,  which  they  could  not  re- 
ject without  a  violation  of  conscience,  desired  a  copy  of  the  Confutation  to 
be  shown  them,  in  order  that  they  might  see,  what  the  opposition  con- 
demned, and  be  able  to  refute  their  arguments.  And  in  a  cause  like  this, 
relating  to  religion  and  the  instruction  of  conscience,  they  supposed  that 
their  adversaries  would  not  be  disposed  to  withhold  their  manuscript.  But 
this  our  Princes  were  not  able  to  obtain,  except  upon  the  most  dangerous 
terms,  which  they  could  not  accept.  A  reconciliation,  however,  was  after- 
wards attempted,  when  it  appeared  that  onr  Princes  declined  no  proposi- 
tion however  burdensome,  with  which  they  could  comply  without  a  viola- 
tion of  conscience.  But  our  adversaries  pertinaciously  demanded,  that  we 
should  approve  certain  manifest  abuses  and  errors;  and  as  we  could  not  do 
this,  his  Imperial  Majesty  again  demanded  that  onr  Princes  should  give 
their  assent  to  the  Confutation.  This  they  refused  to  do.  For  how  could 
they  agree  to  a  treatise  on  the  subject  of  religion,  which  they  had  never 
seen  ?  especially  since  they  had  heard,  that  some  articles  were  condemned, 
iu  which  they  could  not,  without  conscious  guilt,  coincide  with  the  deci- 
sions of  their  adversaries.  They  directed  me,  however,  and  some  others, 
to  prepare  an  Apology  of  our  Confession,  in  which  it  should  be  explained 
to  his  Imperial  Majesty,  why  we  could  not  receive  the  Confutation,  and  in 
which  the  objections  of  our  adversaries  should  be  invalidated.  For  some 
of  us  had  heard  the  general  heads  and  points  of  argument  while  the  Con- 
futation was  being  read.  This  Apology  they  finally  submitted  to  his  Im- 
perial Majesty,  in  order  that  he  might  know,  that  we  were  prevented  by 
very  great  and  weighty  reasons,  from  approving  the  Confutation.  His 
Majesty,  however,  would  not  receive  the  offered  manuscript.  Afterwards 
a  certain  e<lict  was  pul)li8he(l,  in  wliich  our  adversaries  boasted,  that  they 
had  confuted  our  ('oufession  from  the  Scriptures. 

Accordingly,  my  reader,  you  now  have  our  Apology,  from  which  you 
will  learn,  not  only  what  decisions  our  adversaries  have  made, — for  we  have 
related  them  in  good  faith, — but  you  will  perceive  also  that  they  have  con- 
demned several  articles  contrary  to  the  plain  declarations  of  the  Holy  Spirit, 
and  how  far  they  have  been  from  shaking  oiu- convictions  by  the  evidences  of 
Scripture.     I'ut  ultiiough  wc  roiiinicnccd  the  Apology,  by  conferring  with 


144  '  PREFACE* 

Others,  yet  during  its  preparation  I  have  added  some  things.  For  this  rea- 
son I  have  prefixed  my  name,  that  no  one  may  complain  that  the  book  has 
been  published  without  a  definite  author.  It  has  always  been  my  custom  in 
these  controversies,  to  the  utmost  of  my  ability,  to  retain  the  form  of  the  usu:d 
doctrine,  that  harmony  might  at  some  time  be  the  more  easily  re-established. 
Nor  would  I  now  pursue  a  much  different  course,  though  I  might  with  pro- 
priety draw  the  men  of  this  age  farther  from  the  opinions  of  our  adversaries. 
But  the  adversaries  are  so  conducting  the  dispute,  as  to  show,  that  they  are 
not  in  search  either  pf  truth  or  harmony,  but  thirsting  for  our  blood. 

And  now  having  written  in  a  spirit  as  moderate  as  possible,  if  any  thing 
be  said  here  which  may  seem  too  harsh,  I  must  premise  that  I  am  contend- 
ing, not  with  the  Emperor  or  the  Princes,  whom  I  reverence  as  I  ought, 
but  with  the  theologians  and  the  monks,  who  have  written  the  Confutalion. 
I  have  but  recently  seen  the  Confutation,  and  observed,  that  it  is  written  in 
a  spirit  so  insidious  and  vituperative,  that  in  some  places  it  might  deceive 
even  the  vigilant.  I  have  not  noticed,  however,  all  their  sophistry;  for  the 
task  would  be  endless  ; — but  have  taken  up  the  principal  arguments,  for  the 
purpose  of  leaving  our  testimony  among  all  nations,  that  we  have  main- 
tained correct  and  pious  views  in  reference  to  the  Gospel  of  Christ.  Dis- 
cord is  by  no  means  agreeable  to  us,  nor  are  we  insensible  of  our  own  dan- 
ger, for  we  can  easily  conceive  the  bitterness  of  the  hatred  with  which  we  see 
our  adversaries  inflamed.  But  we  cannot  reject  the  plain  truth,  indispen- 
sable as  it  is  to  the  church  ;  for  we  believe,  that  every  dilficulty  and  every 
danger  should  be  endured,  for  the  glory  of  Christ  and  the  advancement  of 
the  church.  We  are  confident  that  God  will  approve  our  obedience,  and 
we  expect  for  ourselves  the  more  equitable  decisions  of  posterity.  For  it 
cannot  be  denied,  that  many  points  of  Cin-istian  doctrine,  which  it  is  essen- 
tial to  keep  apparent  before  the  church,  have  been  brought  to  light  and  ex- 
plained by  our  adherents.  We  do  not  fee!  disposed  here  to  state,  under 
what  pernicious  and  most  dangerous  opinions  they  had  once  lain  buried 
among  the  monks,  canonists,  theologians,  and  sophists.  We  have  the  pub- 
lic testimonials  of  many  good  men,  who  render  thanks  to  God  for  the  ines- 
timable blessing  of  being  taught  better  things  on  many  essential  points,  than 
our  adversaries  generally  maintain.  We  therefore  recommend  our  cause 
to  Christ,  who  will  finally  decide  these  controversies,  and  we  entreat  him  to 
regard  his  wasted  and  afflicted  churches,  and  restore  them  to  pious  and  per- 
petual harmony. 


14o 


APOLOGY  OF   THE  AUGSBURG  CONFESSION. 

ART.    I. OF    GOD. 

The  adversaries  approve  of  the  first  article  of  our  ConJiession,  in 
which  it  is  declared  that  we  believe  and  teach,  that  there  is  one  eter- 
nal, individual,  undivided,  Divine  Essence,  and  yet,  that  there  are 
three  distinct  persons  in  this  (Uvine  essence,  (or  being,)  equally  pow- 
erful, equally  eternal,  God  the  Father,  God  the  Son,  and  God  the 
Holy  Ghost.  This  article  we  have  ever  thus  taught  and  defended 
in  its  purity,  and  we  maintain  and  feel  certain,  that  it  has  a  founda- 
tion in  the  holy  Scriptures,  so  firm,  good,  and  sure,  tliat  no  one  can 
object  to  or  overthrow  it. 

Wherefore  we  conclude  without  hesitation,  that  ail  those  who  hold 
or  teach  otherwise,  are  idolaters  and  blasphemers,  and  aliens  from 
the  church  of  Christ. 

AKl.    U.    (l.)— OF    URIGINAL    SIN. 

Nor  do  the  adversaries  object  to  the  sect)iKl  article,  concerning 
original  sin  ;  yet  they  censure  our  definition,  in  which  we  assert 
what  original  sin  is ;  though  we  merely  spoke  of  it  incidentally  in 
that  place. 

Immediately  in  the  outset  your  Impeiial  Majesty  will  perceive, 
that  our  opponents,  while  they  frequently  do  not  comprehend  or  un- 
derstand any  thing  relative  to  this  all  important  subject,  they  often 
maliciously  and  intentionally  pervert  our  words,  or  misconstrue  our 
meaning.  For  although  we  have  stated  in  the  most  simple  and 
clear  manner,  what  original  sin  is,  or  is  not,  yet  they  have  out  of 
malice  and  ill-will,  intentionally,  given  an  improper  construction  to 
the  plainest  and  most  simple  language. 

For  thus  they  say  :  "  You  declare  oi-iginal  sin  to  be  this,  that  we 
are  born  with  a  mind  and  lieart  in  which  there  is  no  fear  of  God,  or 
confidence  in  him, — but  this  is  actual  guilt,  and  an  act  itself,  or  actii- 
alis  culpa  ;  therefore  it  is  not  original  sin."  It  is  by  no  means  dif- 
ficult to  perceive  and  to  juilge,  that  siu'h  cavilling  proceeds  from  the 
theologians,  and  not  fiom  the  counsels  of  the  Emperor.  Now  al- 
though we  are  able  very  easily  to  confute  these  envious,  dangerous, 
and  wanton  constructions  ;  yet,  in  order  that  all  upright  and  honor- 
able men  n)ay  undcrstnnd  that  we  teach  nothing  improper  in  this  re- 
spect, we  request  them  to  examine  our  Jormer  German  Confession, 
presented  at  Augsburg;  tiiis  will  suliicienlly  prove,  tiiat  we  teach 

I'.) 


146  APOLOGY, 

iiolliiiitr  new  or  unheard  of.  For  thus  it  is  written  in  that  Confes- 
sion  : — *  Wetter  ivird  gelchrct,  dass  nach  dem  Fall  Ada  alle  Men- 
sclien,  so  naturlich  geboreii  ivcrden,  in  Siindeii  empfangen  und  ge- 
boren  werden  ;  das  ist,  dass  sic  alle  von  Mutterleibe  an,  voll  boser 
Lust  und  A'^cigung  sind,  keine  wahre  Gottesfurcht,  keinen  vmhren 
Glauben  an  Gott  von  JYatnr  habcn  kdnnen. 

From  this  it  is  evident,  that  we  maintain,  with  respect  to  all  that 
are  born  of  flesh,  that  they  are  unfit  for  all  things  pertaining  to 
God,  do  not  sincerely  fear  him,  and  cannot  either  believe  or  trust  in 
him.  We  here  speak  of  the  inborn  evil  character  of  the  heart,  not 
only  of  actual  guilt,  or  of  real  crimes  and  sins ;  for  we  say,  that  in 
all  the  children  of  Adam  there  are  evil  inclinations  and  desires,  and 
that  it  is  not  in  the  power  of  any  one  to  prepare  his  heart  of  himself, 
to  know  God,  or  sincerely  to  confide  in,  or  fear  Him. 

We  are,  however,  desirous  of  hearing  what  can  be  censured  here. 
For  pious  and  upright  men  who  love  truth,  perceive,  without  any 
doubt,  that  this  is  correct  and  true.  In  this  sense  we  say  in  our  La- 
tin Confession,  that  in  natural  man  there  is  not  potentia  ;  that  is,  not 
sufficient  virtue,  or  ability,  even  in  innocent  children,  who  are  also 
incapable  from  Adam,  ever  to  fear  and  love  God  sincerely.  But  in 
adults  or  grown  persons,  there  are  acts  and  actual  sins,  besides  the 
innate  evil  disposition  of  the  heart. 

Hence,  when  we  speak  of  innate  evil  desires,  we  mean  not  only 
the  acts,  the  evil  works,  or  fruits,  but  the  evil  inclinations  within, 
which  continue,  so  long  as  we  are  not  born  anew  through  the  Spirit 
and  faith.  But  we  shall  hereafter  show  more  fully,  that  we  have 
described  original  depravity,  namely,  what  it  is  and  is  not,  according 
to  the  ancient  and  usual  manner  of  the  scholastics,  and  that  we  have 
employed  no  unusual  terms.  I  must  however  first  shoAV  why  I 
have  preferred  these  terms,  and  not  others,  particularly  in  this  place. 

Thus  our  adversaries  themselves  speak  upon  this  subject  in  their 
schools,  and  acknowledge  that  evil  desires  constitute  the  material  or 
materialc  as  they  term  it,  of  original  sin.  Wherefore,  as  I  wished 
to  define  what  original  sin  is,  I  could  not  pass  over  this,  especially 
at  this  time,  when  some  speak  of  these  innate  evil  desires  more  like 
heathens,  according  to  philosophy,  than  to  the  divine  Word  or  holy 
Scriptures.  For  some  declare,  that  original  sin  in  human  nature  is 
not  an  innate  corruption,  but  merely  a  defect  and  an  imposed  charge 
or  burden,  which  all  the  descendants  of  Adam  must  bear  on  account 
of  his  sins,  (not  their  own,)  and  that  therefore  all  are  mortal,  but 

*  Foi  a  tiuuslatiuu  oi  these  words,  see  Ailiclc  11.  oi  ihc  Augsburg  Conlession. 


or    ORIGINAL    SIN.  147 

(lid  not  themselves  by  naliiro,  and  I'roin  (heir  mothers'  womb,  in- 
herit sin. 

They  say,  moreover,  that  no  one  is  condemned  eternally  on  ac- 
coimt  of  original  sin  or  depravity  alone ;  but  precisely  as  bondmen 
and  bondservants  aie  born  of  a  bonchnaid,  not  on  account  of  any  fault 
in  themselves,  but  because  they  must  endure  and  bear  the  misfor- 
tunes and  misery  of  their  mother,  though  born  as  other  men  \vith- 
out  blemish;  in  like  manner  original  sin  is  not  an  inborn  evil  or  sin, 
but  merely  a  defect,  an  incumbrance  which  has  come  uj;on  us  from 
Adam,  but  of  ourselves  we  are  not  involved  in  sin  and  inherited  wrath. 

In  order,  then,  to  show  that  a  doctiine  so  unchristian  did  not  meet 
our  approbation,  I  have  employed  these  words: — All  men  front 
their  mothers^  ivomh  are  full  of'  evil  desires  and  inclinaiinns  ;  and 
therefore  I  also  call  original  sin  a  disease,  for  the  purpose  of  showing 
that  not  a  part  merely,  but  the  whole  man  with  his  whole  nature,  is 
born  in  sin,  with  a  hereditary  constitutional  (Hsease.  Hence  we  de- 
nominate it  not  merely  an  evil  desire,  but  also  maintain,  that  all  men 
are  born  in  sin,  without  fear  of  God  and  without  faith.  Nor  do  we 
add  this  without  cause.  The  scholastics  treat  of  original  sin,  as  if  it 
were  but  a  trivial,  slight  defect,  and  do  not  imderstand  what  original 
depravity  is,  or  in  what  light  the  holy  Fathers  (ecclesiastical  wri- 
ters) considered  it. 

When  the  sophists  endeavor  to  define  what  original  sin  is,  what 
\\ie  fomes  or  evil  propensity  is,  they  say,  among  other  things,  in  their 
usual  superficial  manner,  that  it  is  a  defect  in  the  body,  and  propound 
the  questions,  "  Whether  this  defect  was  first  communicated  to 
Adam  by  poisen  from  the  forbidden  fruit  in  Paradise,  or  by  the  afila- 
tion  of  the  serpent?"  Again,  "Whether  the  medicine  continiK's  to 
aggravate  the  disease?"  With  such  litigious  questions  they  have 
quite  conformded  and  suppressed  the  principal  point,  and  the  most 
important  question  as  to  what  original  sin  is. 

Therefore,  in  speaking  of  original  sin,  they  omit  the  most  essential 
and  necessary  part,  and  take  no  notice  at  all  of  our  real  and  princi- 
pal misery,  namely,  that  we  human  beings  are  all  born  with  such  a 
nature,  that  we  neither  know,  see,  nor  observe  God  or  his  works, 
that  we  despise  him,  that  we  do  not  fear  and  trust  in  him  sincerely, 
Tind  that  we  hate  his  judgments.  Again,  that  all  of  us  by  nature 
flee  from  God,  as  from  a  tyrant,  and  are  displeased  with,  and  mur- 
mur against  his  will :  and  that  we  do  not  confide  in,  or  venture  any 
thing  upon,  the  goodness  of  God,  l)ut  ever  rely  more  upon  our 
wealth,  our  property,  our  friends.  Tliis  active  hereditary  contagion., 
by  which  our  whole  oa^ure  is  coiruptf^l,  by  which  we  all  inherit  sucih 


14W  APOLOGY, 

hearts,  minds,  and  thoughts  from  Adam,  as  are  immediately  opposed 
to  God  and  to  his  first  and  greatest  commandment,  the  schohistics 
pass  over  in  silence. 

They  speak  of  this  subject,  as  if  human  nature  were  uncorrupted 
and  capable  of  greatly  reverencing  God,  of  loving  him  above  all 
things,  of  keeping  his  commandments,  &c.,  and  do  not  see  that  they 
contradict  themselves.  For  if  we  were  able  by  our  own  strength  to 
do  these  things,  namely,  to  reverence  God  highly,  to  love  him  sin- 
cerely, to  keep  his  commandments,  what  would  this  differ  from  be- 
ing a  new  creature  in  Paradise,  entirely  pure  and  holy?  Now  if 
we  are  capable,  by  our  own  strength,  of  accomplishing  so  great  a 
thing  as  to  love  God  above  all  things,  to  keep  his  commandments, 
as  the  scholastics  boldly  assert,  what  then  is  original  depravity? 
And  if,  by  our  own  ])o\ver,  we  can  become  rigbteous,  then  is  the 
grace  of  Christ  unnecessary.  What  need  would  we  have  of  the 
Holy  Spirit,  if  we,  by  human  ability,  could  love  God  above  all 
things,  and  keep  his  commandments? 

Here  we  can  all  perceive,  how  absurdly  our  adversaries  speak  of 
this  important  subject.  They  acknowledge  the  minor  defects  of  our 
sinful  nature,  but  take  no  notice  of  the  very  greatest  hereditary  mis- 
ery and  wretchedness,  of  which  all  the  Apostles  complain,  of  which 
the  holy  Scriptures  every  where  speak,  and  all  the  Prophets  exclaim, 
as  the  14th  Psalm  and  several  others  say :  "  There  is  none  that  is 
just,  no  not  one;  there  are  none  who  seek  after  God  ;  there  is  none 
that  doeth  good,  no,  not  one ;"  Psalm  5,  9 :  "  Their  throat  is  an 
open  sepulchre;  they  flatter  with  their  tongues;  the  fear  of  God  is 
not  before  their  eyes."  And  certainly  the  holy  Sciiptures  show 
plainly  that  all  this  has  not  suddenly  flown  upon  us,  but  is  inherent 
in  us  from  our  birth. 

But  wijile  the  scholastics  mingle  much  philosophy  with  Christian 
floctrine,  and  have  much  to  say  about  the  light  of  reason  and  the  ac- 
tihus  elicitis,  (self-elected  acts,)  they  make  too  much  of  freewill  and 
our  own  works.  Upon  this  sul)ject  tiiey  taught,  that  men  become  just 
before  God,  by  a  life  externally  honest ;  and  did  not  perceive  the  in- 
nate impurity  within  the  heart,  which  no  one  discovers,  except 
through  the  Word  of  God  alone,  which  the  scholastics  very  sparingly 
and  rarely  employ  in  their  books.  We  also  say  that  it  is  to  some 
extent  within  our  power  to  lead  a  life  externally  honest ;  but  not  to 
become  just  and  iioly  in  the  sight  of  God. 

These  are  the  reasons,  why,  in  defining  original  sin,  I  made  men- 
tion of  innate  evil  lust,  and  stated,  that  by  his  own  natural  powers 
jiio  man  is  fible  to  fear  God,  or  to  trust  in  him.     For  I  desired  to 


j4Uo^.'  ''>^  ^2t^- 


OP    ORIGINAL    SIN.  149 

show,  that  oriejnial  sin  also  includes  this  evil,  natnply,  thai  no  man 
knows  or  reverences  Cxod,  that  none  ran  sincerely  fear,  love,  and  trust 
in  him.  These  are  the  chief  characteristics  of  this  hereditary  con- 
tagion, by  which  through  Adam  we  are  all  directly  opposed  to  God, 
to  the  first  table  of  Moses,  and  to  the  greatest  and  highest  divine 
commandment. 

And  we  have  here  taught  nothing  new.  The  old  scholastics,  if 
we  understand  them  correctly,  have  said  precisely  the  same  thing. 
For  they  say,  that  original  sin  is  the  want  of  tJie  original  purity 
and  righteousness  of  Paradise.  But  what  is  justitia  originalis, 
or  original  righteousness  in  Paradise?  Righteousness  and  holiness 
in  the  Scriptures,  always  imply,  that  we  are  not  only  to  observe  the 
second  table  of  the  Decalogue,  to  do  good  works,  and  to  serve  our 
neighbor ;  but  the  Scriptures  call  him  pious,  holy,  and  righteous, 
who  keeps  and  observes  the  first  table — the  first  commandment — that 
is,  who  sincerely  fears  and  loves  God,  and  trusts  in  him. 

Therefore,  the  purity  and  incorruptness  of  Adam  did  not  consist 
only  of  perfect  physical  health  and  purity  of  blood,  or  of  unimpaired 
jiowers  of  the  body,  as  they  say,  l)ut  the  greatest  excellency  of  this 
noble  first  creature  was  a  bright  light  in  the  heart  to  know  God  and 
hjsjworks,  true  fear  of  God,  truly  sincere  confidence  in  him,  and  in 
all  respects  a  correct,  reliabV  understanding,  and  a  heart  well  dispos- 
ed towards  God  and  all  divine  things. 

This  the  holy  Scriptures  also  testify,  when  they  say,  that  man 
was  created  after  God's  own  image  and  likeness.  Gen.  1,  27. 
For  what  else  is  this,  but  that  the  divine  wisdom  and  righteousness, 
which  are  of  God,  were  formed  in  man,  through  which  we  know 
God,  through  which  the  brightness  of  God  was  reflected  in  us;  that 
is,  that  these  gifts,  namely,  a  true,  clear  knowledge  of  God,  true  fear 
of  and  confidence  in  him,  etc.,  were  given  to  man  when  he  was  first 
created? 

For  thus  Irenwus  and  Ambrose  also  interpret  the  image  and  sim- 
ilitude of  God,  when,  in  speaking  at  large  upon  this  subject,  they 
say  among  other  things :  "  The  soul  in  which  God  is  not  always,  is 
not  formed  after  his  image."  And  Paul  in  his  epistles  to  the  Eplie- 
sians  and  Collossians,  sufficiently  shows,  that  nothing  but  the  knowl- 
edge of  God,  and  true  integrity  and  righteousness  before  him,  is 
meant  in  the  Scriptures  by  the  image  of  God. 

And  Longobard  says  distinctly,  that  "  The  righteousness  first  crea- 
ted in  Adam,istheimageandlikenessof  Go(l,whichheforraedinman." 
I  recite  the  opinions  and  declarations  of  the  ancients,  which  create 
no  difficulty  in  the  interpretation  of  Augustine  respecting  the  image 


/■ 


150  APOLOGV. 

•of  Go<l.  Wherefore,  when  they  say  what  original  sin  is,  and  de- 
clare, thai  it  is  the  want  of  the  oiiginal  righteousness  of  man,  they 
mean  that  raan  is  corrupted  not  only  in  his  body,  or  in  the  lower  and 
less  important  faculties  ;  but  that  he  has  also  lost  by  it  those  higher 
gifls,  namely,  true  knowledge  of  God,  true  love  and  confidence  in 
him,  and  the  power, — the  light  in  his  heart, — which  creates  in  him  love 
and  desire  for  all  this.  For  the  scholnstici  or  theologians  them- 
selves teach  in  the  schools,  that  the  acquisition  of  this  same  inborn 
righteousness  would  have  been  impossible  for  us,  without  special  gifts 
and  the  aid  of  grace. 

In  order  to  be  plainly  understood,  we  call  these  gifts,  namely,  fearof 
God,  knowledge  of  and  confidence  in  him.  From  all  this  it  clearly  ap- 
pears, that  in  defining  what  original  sin  is,  the  ancients  coincide  with 
us  precisely  ;  and  that  it  is  their  opinion,  that  by  it  we  have  been 
brought  into  misery,  are  born  without  a  good  heart  that  truly  loves 
God,  and  are  unable  to  perform  any  pure  or  good  work  of  ourselves. 

Precisely  the  same  opinion  is  also  expressed  by  Augustine,  when 
he  states  what  original  sin  is,  which  he  usually  calls  an  evil  lust; 
for  he  designs  to  show,  that  since  the  fall  of  Adam,  instead  of  righ- 
teousness, evil  desires  are  innate  in  us.  For,  as  by  nature  we  are 
born  in  sin,  not  fearing  or  loving  God,  nor  trusting  in  him,  we  do 
nothing,  since  the  fall,  but  trust  in  ourselves,  despise  God,  or  flee 
from  him  in  terror. 

Hence  the  words  of  Augustine  also  embrace  the  meaning  of  those 
■who  say,  that  original  sin  is  the  want  of  original  righteousness;  that 
'is,  evil  lust,  which,  instead  of  this  righteousness,  adheres  to  us.  And 
Ihis  evil  lust  is  not  merely  a  corruption  or  disorganization  of  the  ori- 
ginal perfect  physical  health  of  Adam  in  Paradise,  but  also  an  evil 
propensity  and  inclination,  through  which,  in  our  very  best  and  high- 
est powers  and  in  the  light  of  our  reason,  we  are  nevertheless  car- 
nally minded  and  alienated  from  God.  Nor  do  those  know  what 
they  say,  who  teach,  that  man  is  enabled  by  his  own  strength  to  love 
God  above  all  things,  and  who  must  at  the  same  time  acknowledge, 
that  so  long  as  this  life  continues,  evil  lust  still  remains,  so  far  as  it 
is  not  entirely  mortified  by  the  Holy  Ghost. 

We  have,  therefore,  been  thus  particular  in  our  description  of  ori- 
•ginal  sin,  in  describing  and  expressing,  both  the  evil  lust  and  the 
want  of  original  righteousness  in  Paradise;  and  we  add,  that  this 
want  is  found  in  the  descendants  of  Adam  not  trusting  sincerely  in 
God,  nor  fearing  and  loving  him:  and  that  the  evil  lust  is  our  na- 
tural opposition  to  tl>e  Word  of  God  with  our  whole  mind,  heart,  and 
disposition,  not  only  seeking  all  kinds  of  sensual  enjoyments,  and 


OF    ORIGINAL    SIN.  151 

trustin<T  in  our  own  wisdom  nnd  lighteousness,  but  entirely  forgetting 
God,  and  feeling  for  him  but  little,  yea,  no  reverence  at  all.  Not 
only  the  ancient  Fathers,  such  as  Augustine  and  others,  but  even  the 
latest  intelligent  teachers  nnd  scholastics  mnintain,  thnt  these  two 
conditions  together  constitute  original  sin,  namely,  the  want  of  righ- 
teousness, and  evil  lust.  For  thus  St.  Thomas  says,  that  "  Origirwi 
sin  is  not  only  a  want  of  original  righteousness,  hut  also  an  inor- 
dinate desire  or  lust  in  the  soul.  Therefore  it  is,''  continues  he, 
"  not  a  mere  icajif,  hut  also  aliquid  positivum."  *  And  Boneven- 
tura  says  plainly :  "  If  it  l)e  asked,  what  original  sin  is,  the  right 
answer  is:  unrestraineil  evil  lust.  It  may  also  correctly  be  answered, 
that  it  is  a  want  of  righteousness," — the  one  including  the  other. 

Hugo  also  intends  the  very  same  thing,  when  he  says,  that  "  Ori- 
ginal sin  is  blindness  in  the  mind,  and  evil  lust  in  the  llesh."  Here 
he  wishes  to  show,  that  we  descendants  of  Adam  are  all  so  born  as 
not  to  know  God,  that  we  despise  him  and  do  not  trust  in  him, 
yea,  that  we  flee  from,  and  hate  him.  Hugo  desired  to  comprise 
this  briefly  in  the  words,  ^Hgnnrantia  in  mente,'"  blindness  or  igno- 
rance in  the  mind.  Besides,  the  declarations  of  the  latest  teachers 
also  harmonize  with  the  holy  Scriptures.  For  Paul  sometimes  clearly 
calls  original  sin  a  want  of  divine  light,  &c., — as  in  1  Cor.  2,  14: 
"  But  the  natural  man  receiveth  not  the  things  of  the  Spirit  of  God  ;" 
and  in  other  places  he  calls  it  evil  lust,  as  in  Rom.  7,  6,  23,  where 
he  says:  "  But  I  see  another  law  in  my  members,"  &c.  This  evil 
lust  brincTs  forth  all  kinds  of  evil  fruit. 

I  could  here  adduce  many  more  passages  from  the  Scriptures,  upon 
these  two  points,  but  in  a  case  of  truth  so  evident  I  deem  it  unneces- 
sary. The  intelligent  will  leadily  perceive,  that,  to  be  without  the 
fear  of  God,  and  to  have  no  confidence  in  him  in  our  hearts,  are  not 
only  actus,  or  actual  sin,  but  an  innate  want  or  destitution  of  divine 
light  and  of  every  thing  good — continuing  so  long  as  we  arc  not  born 
anew  of  the  Holy  Ghost  and  enlightened  by  him. 

What  we  have  hitherto  written  and  taught  in  regard  to  original 
sin,  is  not  new,  or  adverse  to  the  teachings  of  the  holy  Scriptures  and 
of  the  universal,  holy  Christian  church  ;  but  we  are  bringing  to  light 
again,  the  necessary,  strono",  and  clear  passages  of  the  holy  Scrip- 
tures and  of  the  Fathers,  which  were  suppressed  by  the  awkward  dis- 
putes of  the  sojihists;  and  we  earnestly  desire  to  restore  Christian 
•  loctrine  to  its  j)urity.     For  it  is  evident  that  the  sophists  and  scho- 

*Not  the  meie  absence  oC  oiigiiiul  lighlcoiisiic&s,  but  a  real,  positive,  existing 
evil,  a  corrupt  habit. — Dit-er. 


1-j2  apology. 

lastics  (lid  not  untlerstand  what  the  Fathers  meant  by  the  words, 
"  want  or  destitution  of  original  righteousness." 

It  is,  however,  very  necessary  to  treat  properly  and  correctly  of 
this  subject,  and  to  define  what  original  sin  is ;  for  no  one  can  sin- 
cerely long  for  or  desire  Christ,  and  the  inestimable  treasures  of  di- 
vine grace  and  favor,  of  which  the  Gospel  speaks,  without  knowing 
and  acknowledging  his  wretchedness  and  disease ;  as  Christ  says, 
Matt.  9,  12,— Mark  2,  17 :  "  They  that  be  whole  need  not  a  phy- 
sician." All  holy,  honorable  life  or  conduct,  all  the  good  works 
ever  performed  by  man  on  earth,  are  mere  hypocrisy  and  abomina- 
tion before  God,  unless  we  first  perceive  and  acknowledge,  that  we 
are  miserable  sinners  by  nature,  obnoxious  to  the  displeasure  of  God, 
and  neither  fear  nor  love  him.  Thus  says  the  Prophet,  Jer.  31, 19  : 
"  After  that  I  was  instructed,  I  smote  upon  my  thigh  ;"  and  Psalm 
116,  11 :  "  All  men  are  liars  ;"  that  is,  they  are  not  rightly  disposed 
towards  God. 

Here  our  adversaries  violently  decry  Dr.  Luther,  because  he  wrote, 
that  original  sin  remains  even  after  baptism;  and  they  add,  that 
this  article  w^as  justly  condemned  by  Leo  X. 

But  here  your  Imperial  Majesty  will  clearly  perceive,  that  they 
treat  us  with  the  greatest  injustice.  Because  our  adversaries  un- 
derstand very  well,  in  what  sense  Dr.  Luther  says :  original  sin 
remains  after  baptism.  For  he  has  ever  clearly  taught,  that  holy 
Baptism  extirpates  and  removes  the  entire  guilt  and  hereditary  debt 
{Erbpjiicht^  of  original  sin  ;  although  the  material  (as  they  call  it) 
of  the  sin,  namely,  the  evil  propensity  and  lust,  remains. 

Besides,  in  all  his  writings  respecting  this  inaterial,  he  adds,  that 
the  Holy  Ghost,  given  through  Baptism,  begins  daily  to  mortify  and 
blot  out  the  remaining  evil  desires  in  us,  and  puts  into  the  heart  a 
new  light,  a  new  mind  and  spirit.  In  the  same  sense  Augustine 
also  says :  "  Original  sin  is  forgiven  in  Baptism,  not  that  it  becomes 
extinct,  but  it  is  not  imputed." 

Here  Augustine  openly  acknowledges,  that  this  sin  remains  in  us, 
although  it  is  not  imputed  unto  us.  And  this  passage  of  Augustine 
afterwards  so  fully  received  the  approbation  of  the  teachers,  as  to  be 
cited  in  the  decrees.  And  in  opposition  to  Julian,  Augustine  says: 
"  The  law,  which  is  in  our  members,  is  put  away  by  spiritual  regen- 
eration ;  and  yet  remains  in  the  flesh,  which  is  mortal.  It  is  put 
away,  for  the  guilt  is  entirely  remitted  through  the  sacrament,  by 
which  the  believers  are  born  anew ;  and  yet  it  remains — for  it  pro- 
duces evil  desires,  against  which  the  heliever  strives." 

Our  ad  versa  lies  know  lull  well,  that  Dr.  Luther  thus  believes  and* 


OF    URItilNAL    SIN. 


153 


teaches ;  and  as  Ihey  cannot  assail  the  doctrine  itself,  but  must  ac- 
knowledge its  truth,  they  maliciously  pervert  his  words,  and  misin- 
terpret his  meaning,  in  order  to  suppress  the  truth  and  to  condemn  it 
without  a  cause. 

The  adversaries,  moreover,  deny  that  evil  lust  is  a  burden,  ajui  a 
penalty  inflicted  upon  us,  and  contend,  that  it  is  not  a  sin  which  mer- 
its death  and  condemnation.  On  the  contrary.  Dr.  Luther  says, 
that  it  is  such.  I  have  stated  above,  that  Augustine  also  speaks  to 
the  same  intent,  that  oricinal  sin  is  innate  evil  lust.  If  this  be  an 
error,  they  may  settle  the  point  with  Augustine. 

Besides  Paul  says,  Rom.  7,  7,  8 :  "I  had  not  known  sin  but  by 
the  law:  for  I  had  not  known  lust,  except  the  law  had  said.  Thou 
shalt  not  covet."  Here  Paul  plainly  declares,  that  he  did  not  know 
that  lust  is  sin,  &c.  Again,  Rom.  7,  23:  "I  see  another  law  in 
my  members,  warring  against  the  law  of  my  mind,  and  bringing  me 
into  captivity  to  the  law  of  sin,  which  is  in  my  members."' 

These  are  the  indisputable  and  clear  declarations  of  Paul,  against 
which  no  gloss,  no  artful  contrivance  can  avail, — and  which  no  devils, 
nor  men  can  overturn.  Here  he  clearly  calls  evil  hist,  sin  ;  never- 
theless, he  says,  that  this  sin  is  not  imputed  unto  those  who  believe 
in  Christ. — Yet  in  itself,  it  really  is  a  sin,  deserving  death  and  etei- 
nal  condemnation.  And  there  is  no  doubt,  that  this  was  tbe 
opinion  of  the  ancient  Fathers  also.  For  Augustine  (hsputed  with, 
and  contended  earnestly  against  those  who  maintained,  that  the  evil 
propensity  and  lust  in  man  are  not  sin,  are  neither  good  nor  bad, 
any  more  than  having  a  black  or  white  body. 

And  if  the  adversaries  contend,  that  Wiejomes,  or  evil  inclinations 
are  neither  good  nor  bad,  they  do  it  in  opposition  not  only  to  many 
jiassages  in  the  Scriptures,  but  also  to  the  whole  church  and  all  the 
Fathers.  For  every  expeiienced  Chiistian  knows  and  feels,  alas, 
that  these  evils, — luiuiely,  that  we  esteem  gold,  property,  and  all 
other  things  more  higlily  than  (lod,  and  ))ass  on  through  lile  in  im- 
agined security, — are  in  us  and  boiii  with  us.  They  also  kiiow,  that 
according  to  the  nature  of  sensual  security,  we  are  always  inclined 
to  think,  that  God's  wrath  and  severity  legaiding  sin,  aie  not  so 
great,  as  they  really  are  ;  again,  that  we  do  not  sincerely  esteem  the 
noble,  inestimable  treasuKs  of  tlie  Gospel  and  the  reconciliation  of 
Clirisl  according  to  their  true  value  and  excellency;  that  we  mur- 
mur against  the  acts  and  v\iil  of  (iod,  when  be  does  not  immediately 
help  us  in  alllictions,  and  comply  with  oin-  desires;  and  linally,  that 
we  daily  experience  .i  freling  o!' di'^'<;i(',,sfacti()n  with  the  prosperilv  of 

•20 


154  APOLOGY. 

the  ungodly  in  this  world, — a  leehng  which  David  also,  and  all  the 
saints  lamented  in  themselves. 

Besides,  all  men  know,  how  easily  their  hearts  are  intlamed, — now 
with  ambition, — now  with  anger  and  hatred, — and  again,  with  im- 
purity and  unchastity. 

Now  if  our  adversaries  themselves  must  acknowledge  that  such 
infidelity,  such  disobedience  to  God,  is  in  the  human  heart,  even  if 
there  be  no  entire  consent,  (as  they  say,)  but  only  an  inclination  and 
a  desire  there,  who  will  have  the  boldness  to  assert,  that  these  gross 
propensities  are  neither  good  nor  bad  ?  For  the  Psalmist  and  Pro- 
phets, in  the  clearest  terms,  confess  that  they  experienced  these 
feelings. 

But  the  sophists  in  the  schools  have  treated  this  subject  contrary  to 
the  clear,  evident  meaning  of  the  Scriptures,  and  devised  dreams  antl 
sayings  taken  from  systemsof  philosophy, declaring, thatwe  are  neither 
good  nor  bad — blamableor  praiseworthy  on  account  of  these  evil  desires. 
Again  they  sav,  that  the  evil  desires  and  thoughts  in  our  hearts  are 
not  sins,  if  we  do  not  fully  consent  to  them.  This  language  in  the 
books  of  the  philosophers  is  applicable  to  external  honesty  before  the 
world,  and  to  external  punishment  before  the  world.  P"'or  there  it 
is  true,  as  the  jurists  say,  L.  Cos;itntionis,  thoughts  are  free,  and 
exempt  from  punishment.  But  God  searches  into  the  heart;  his 
judgments  and  his  decisions  are  different. 

In  the  same  manner,  they  have  also  conned ed  other  absurd  say- 
ings with  this  subject,  namely:  God's  creatures,  and  nature  itself, 
cannot  be  intrinsically  bad.  To  this  assertion  T  do  not  object,  when 
used  where  it  is  applicable.  But  it  must  not  be  employed  to  under- 
rate the  sin  of  original  depravity.  These  sayings  of  the  sophists 
have  done  unspeakable  injury,  by  mingling  with  the  Gospel,  the 
philosophy  and  doctrines,  which  relate  to  our  external  conduct  be- 
fore the  world.  They  have  taught  these  things  not  only  in  their 
schools,  but  without  shame  have  preached  them  publicly  before  the 
people.  And  these  ungodly,  false,  dangerous,  and  injurious  doc- 
trines had  prevailed  throughout  the  world  :  every  where  nothing  was 
preached,  but  our  own  merit,  and  thus  the  knowledge  of  Christ  and 
the  Gospel  were  entirely  suppressed. 

Dr.  Luther  therefore  desired  to  teach  and  exjdain  from  the  Scrip- 
tin-es,  how  deadly  a  crime  original  sin  is  before  God,  and  what  great 
n)isery  we  are  born  in  ;  and  that  original  sin  as  it  remains  after  Bap- 
tism is,  in  itself,  not  indifferent,  but  that  we  need  Christ  the  Media- 
tor, in  order  that  God  may  not  im))utc  it  unto  us,  and  the  constant 
liglil  antl  operation  of  the  Holy  Spirit,  to  mortify  and  remove  it. 


01"     ORIGINAL     SIN'.  I'j5 

Now  although  tlic  sopliists  and  schohistics  teach  otherwise,  and 
teach  contrary  to  the  Scriptures,  botli  concerning  original  sin  and  its 
}K>nalty,  when  they  say,  that  by  his  own  pow'ers  man  is  able  to  keep 
the  coinmandinents  of  (lod;  yet  the  penalty,  imposed  by  God,  upon 
the  children  of  Adam,  on  account  of  original  sin,  is  desciibed  in  a 
very  different  manner  in  Genesis,  For  there  liuman  nature  is  not 
only  doomed  to  death  and  other  physical  evils,  but  also  subjected  to 
the  dominion  of  the  devil.  There  the  dreadful  sentence  is  passed  : 
*'  I  will  put  enmity  between  thee  and  the  woman,  and  between  thv 
seed  anil  her  seed  :"  &c.  Gen.  3,  16. 

Evil  lust  and  the  want  of  original  righteousness,  are  sin  and  pun- 
ishment. But  death  and  other  physical  ills,  the  tyranny  and  do- 
minion of  the  devil,  are  properly,  the  punishments  [pa'ticc)  of  origi- 
nal sin.  For  by  original  sin,  human  nature  is  given  into  the  power 
of  the  devil,  and  is  thus  brought  captive  under  his  dominion  ;  who 
confounds  ami  misleads  many  great  and  wise  men  in  this  world,  with 
horrible  errors,  heresies  and  other  blindness,  aiid  impels  man  into  all 
kinds  of  other  vices. 

Now  as  it  is  impossible,  to  overcome  this  subtle  and  powerful 
spirit,  Satan,  without  the  aid  of  Christ,  we  cannot  by  our  own 
•strength,  release  ourselves  from  this  iuiprisonment. 

All  history,  from  the  beginning  of  the  world  teaches,  what  an  un- 
speakal)ly  great  power  the  kingdom  of  the  devil  is.  We  see,  that 
from  the  highest  to  the  lowest,  the  world  is  full  of  blasphemy,  gross 
errors,  and  impious  doctrines  against  God  and  his  Word.  In  these 
strong  chains  and  fetters,  the  devil  holds  in  miserable  captivity 
many  wise  people,  many  hypocrites,  who  appear  holy  before  the 
world.     The  rest  he  leads  into  other  gross  vices,  avarice,  pride,  &c. 

Now,  since  Christ  has  been  given  unto  us,  to  take  away  these 
«ins  and  their  heavy  punishment,  and  for  our  benefit  to  overcome 
fiin,  death,  and  the  kingdom  of  the  devil,  no  one  can  sincerely  rejoice 
in  this  great  treasure,  no  one  can  understand  the  abundant  riches  of 
grace,  till  he  feels  the  buiilen  of  our  great  inborn  misery  and  wretch- 
edness. Therefore  our  preachers  dwelt  upon  this  important  point 
with  the  greatest  diligence,  and  have  taugiit  nothing  new,  but  sim- 
])ly,  the  plain  words  of  the  holy  Scriptures,  and  the  undeniable  ina\- 
ims  of  the  Fathers, — Augustine  and  others. 

This,  we  think,  ought  to  satisfy  your  Imperial  Majesty.,  in  regard 
1o  the  wicked,  puerile,  and  unfounded  assertions  of  our  adversaries; 
with  which  they  assail  our  article  unjustly  and  without  cause.  Let 
them  continue  cavilling  as  nuich  and  as  Ion<j  as  Ihev  please,  we  know 
for  a  cerlaintv,  lliat  we  Iracb   corrrct   Christian  dnrtrinc.  and  coijj- 


,4J&^>^^*^' 


i^AjI^- 


156  APOLOGY. 

ci(ie  with  the  universal  Christian  church.  It'  they  introduce  farther 
wanton  contentions,  they  will  find,  that  men  shall  not  be  wanting 
here  who,  if  it  be  the  will  of  God,  will  reply  to  them  and  maintain 
the  truth. 

Our  adversaries,  for  the  nio^t  part,  do  not  know  what  they  main- 
tain. How  often  do  they  speak  and  write  contradictory  to  them- 
selves? They  ilo  not  understand  even  their  own  dialectics,  {dialec- 
tica,)  concerning  the  formal  feature  of  original  sin,  that  is,  what  origi- 
nal sin  properly  is  in  its  essence ;  nor  what  the  want  of  original  righ- 
teousness is.  We  do  not,  however,  propose,  hei-e  to  speak  more  in 
detail  of  their  quarrelsome  disputations,  but  merely  to  recite,  in  clear, 
common,  and  intelligible  language,  the  sayings  and  opinions  of  the 
holv  Fathers,  whose  doctrines  we  also  teach. 


AllT.    III. Ol'    CHRIST. 

Our  adversaries  aerree  to  the  third  article,  in  which  we  confess 
that  in  Christ  there  are  two  natures;  namely,  that  the  Son  of  God 
assumed  human  nature,  and  thus  Cxod  and  man  are  one  person,  one 
Christ ;  and  that  this  Christ  suffered  and  died  for  us,  to_reconc.ile_  us 
xp^/Zj^Junto  the  Father;  that  he  arose  from  tlie  dead,  possesses  an  eternal 
"  '  '  kingdom,  justifies  and  sanctifies  all  believers,  &.C.,  as  is  taught 
in  the  Apostolic  Creed  and  the  Symbol  of  Nice, 


ART.    lY.    (ll.) or     .TUSTIFICATIOX. 

The  adversaries  condemn  the  doctiine  taught  in  the  fourth,  fifth, 
■sixth,  and  twentieth  articles  of  our  Confession,  that  l)elievers  obtain 
the  remission  of  their  sins  through  Chi'ist,  by  foith  alone,  without 
any  merit  of  their  own  ;  and  insolently  reject  these  two  tenets:  first, 
that  we  deny  that  man  can  obtain  remission  of  hif;  sins  through  his 
own  merit;  and  secondly,  that  we  hold,  teach,  and  confess  that  no 
one  is  reconciled  to  God,  or  obtains  remission  of  his  sins,  but  through 
faith  in  Christ  alone. 

Now,  since  this  controversy  concerns  the  principal  and  most  im- 
portant article  of  the  whole  Christian  doctrine,  and  as  much  indeed 
<lepen(ls  upon  this  article,  which  contributes  especially  to  a  clear,  cor- 
rect appreiiension  of  all  the  holy  Scriptures,  and  which  alone  shows  the 
way  to  the  \uispeakable  treasure  and  the  true  knowledge  of  Christ ; 
vea,  which  is  the  only  key  to  the  whole  Bible,  and  without  which 
?j;e  tioor  (Conscience  can  have  fio  true,  invariable,  fixed  hope,  nor 


OF    JUSTIFICATION.  L'j? 

conceive  the  riches  of  the  grace  of  Christ ; — we  therefore  pray  your 
Imperial  Majesty,  graciously  to  hear  us  concerning  these  great,  mo- 
mentous, and  all-important  subjects,  as  the  nature  of  the  case  de- 
mands. For,  as  our  adversaries  do  not  understand  or  know,  what  is 
meant  in  the  Scriptures  by  remission  of  sin,  by  faith,  grace  and  righ- 
teousness, they  have  miserably  defiled  this  noble,  indispensable,  and 
leading  article,  without  which  no  one  can  know  Christ ;  they  have 
entirely  suppressed  the  invaluable  treasure  of  the  knowledge  of 
Christ,  of  his  kingdom,  and  of  his  grace ;  and  robbed  our  poor  conscien- 
ces of  this  noble  and  great  treasure  and  of  this  eternal  comfort,  so 
valuable  and  important  to  them. 

But  in  order  to  confirm  our  Confession,  and  to  refute  what  our 
adversaries  have  adduced,  we  shall,  in  the  first  place,  show  the  foun- 
dation and  reasons  upon  which  both  doctrines  rest,  so  that  each  may 
be  the  more  clearly  understood. 

All  the  Scriptures,  both  of  the  Old  and  New  Testaments,  are  di- 
vided into,  and  teach,  these  two  parts,  namely,  the  law  and  the  di- 
vine promises.  In  some  places  they  present  to  us  the  law,  and  in 
otliers  they  offer  us  grace  through  the  glorious  promises  of  Christ  ; 
for  example,  the  Old  Testament,  when  it  promises  the  coming  Christ, 
and  through  him  offers  eternal  blessings,  eternal  salvation,  righteous- 
ness, and  eternal  life ;  or  the  New,  when  Christ,  after  his  advent, 
promises  in  the  Gospel,  the  remission  of  sins,  eternal  righteousness 
and  life. 

In  this  place,  however,  we  call  the  law  the  Ten  Commandments 
of  God,  wherever  they  appear  in  the  Scriptures.  It  is  not  our  pur- 
pose here  to  speak  of  the  ceremonies  and  judicial  laws. 

Now,  of  these  two  parts  our  adversaries  choose  the  law.  For 
since  the  natural  law,  which  agrees  with  the  law  of  Moses  or  the 
Ten  Commandments,  is  inborn  and  written  in  the  hearts  of  all  men, 
and  human  reason  is  therefore  able,  in  some  measure,  to  comprehend 
and  understand  the  Ten  Commandments,  it  imagines  that  the  law  is 
sufficient,  and  that  remission  of  sin  can  be  obtained  through  it. 

But  the  Ten  Commandments  require  not  only  an  honorable  life, 
or  good  works,  externally,  which  reason  can  to  some  extent  pro- 
duce ;  they  demand  much  higher  things,  beyond  all  human  power 
and  the  reach  of  reason  :  namely,  the  law  requires  us  to  fear  and  love 
God  with  all  sincerity,  and  from  the  bottom  of  our  hearts  ;  to  call 
upon  him  in  every  time  of  need,  and  place  our  trust  in  nothing  else. 

Again,  the  law  demands,  that  we  neither  doubt  nor  waver,  but 
ronchide  with  the  utmost  certainty  in  our  hearts,  that  God  is  with 
us,  hears  our  prayers,  and  grants  our  petitions :  it  demands,  that  in 


1.5S  APOLOGY. 

the  midst  of  death  we  expect  hfe  and  all  manner  of  consolation  from 
God  ;  that  in  all  our  troubles  we  conform  entirely  to  his  will ;  that 
\ve  shall  not  flee  from  him  in  death  and  affliction,  but  be  obedient  to 
liim,  and  bear  and  suffer  willingly,  whatever  may  befall  us. 

Here  the  scholastics  have  followed  the  philosophers;  and  when 
they  attempt  to  define,  how  man  is  justified  before  God,  they  teach 
•only  the  righteousness  and  piety,  of  a  correct  external  deportment  be- 
fore the  world,  and  of  good  works,  and  in  addition  devise  the  dream, 
that  huui  111  reason  is  able  without  the  aid  of  the  Holy  Ghost,  to 
love  God  above  all  things.  For  it  is  true,  undoubtedly,  that  when 
the  human  heart  is  at  ease  and  free  from  trouble  and  temptation,  and 
<loes  not  feel  the  wrath  and  judgment  of  God,  it  may  imagine  that 
it  loves  God  above  all  things  and  does  much  good  and  many  works 
for  God's  sake  ;  but  this  is  mere  hypocrisy.  Yet  in  this  manner  our 
adversaries  have  taught,  that  men  merit  the  remission  of  sins,  if  they 
do  as  much  as  lies  in  their  power;  that  is,  if  reason  regrets  sin,  and 
elicits  also  a  willingness  to  love  God. 

Since  men  are  naturally  inclined  to  the  idea,  that  their  merits  and 
works  are  of  some  value  in  the  sight  of  God,  this  false  principle  has 
brought  forth  innumerable,  perverted  methods  of  worship  in  the 
church  :  for  example,  monasticvows,  the  abuse  of  masses,  and  the  like, 
without  number  ;  new  modes  of  worship  being  constantly  devised  out 
of  this  error.  And  in  order  that  such  confidence  in  our  merits  and 
works  might  be  still  farther  disseminated,  they  impudently  main- 
tained, that  the  Lord  God  must  of  necessity  give  grace  unto  those 
who  do  such  good  works ;  not  indeed,  that  he  is  compelled,  but  be- 
cause this  is  the  order,  which  God  will  not  transgress  or  alter. 

In  these  opinions,  in  this  very  doctrine,  many  other  gross,  perni- 
/e.ious  errors,  and  horrid  blasphemies  against  God  are  embraced  and 
iHdden ;  to  state  all  of  which  now,  would  require  too  much  time. 
iBut  we  beg  every  Christian  reader  to  consider  for  God's  sake:  If 
we  can  be  justified  before  God  and  become  Christians  through  such 
woi*ks,  I  would  like  to  hear,  (and  we  pray  all  of  you  to  make  every 
effort  tto  reply,)  what  the  difference  would  be  between  the  doctrines 
of  the  philosophers  and  of  Christ ;  if  we  can  obtain  the  remission  of 
sins  through  such  works  of  ours,  what  benefit,  then,  is  Christ  to  us? 
If  we  .can  become  holy  and  pious  in  the  sight  of  God,  by  natural 
reason  and  our  owm  good  works,  what  need  have  we  then  of  the 
'blood  and  death  of  Christ,  or  to  be  born  anew  through  him?  as  Pe- 
ter says  in  Ins  fiist  Epistle  1,  o.  This  dangerous  error  (taught  pub- 
licly in  the  schools  and  from  the  pulpil)  has,  alas,  led  even  eminent 
ithcologians  a,!  Lyons,  Paris,  and  otiicr  places,  to  recognize  no  Chris- 


OF    JUSTIFICATION.  159 

tian  piety  or  lighteoustiess,  but  that  taught  in  philosophy ;  although 
every  letter  and  syllublc  ot"  Paul  teaches  dillerently ;  yet,  while  this 
ought  reasonably  to  surprise  us,  and  we  could  justly  deride  their 
views,  they  laugh  at  us,  yea,  ridicule  Paul  himself". 

So  greatly  has  this  shameful,  abominable  error  prevailed  !  I  my- 
self heard  a  reputable  minister,  who  did  not  mention  Christ  and  the 
Gospel,  but  preached  the  ethics  of  Aristotle,  [^^ristotelis  ethicos). 
Is  not  such  preaching  puerile  and  foolish  among  Christians  ?  If, 
however,  the  doctrine  of  our  adversaries  be  true,  then  are  these 
ethics  {ethici,)  an  invaluable  collection  of  sermons,  and  a  fine  new 
bible.  For  it  is  not  easy  for  any  one  to  write  better  than  Aristotle, 
with  regard  to  an  external,  honorable  life. 

We  see,  that  some  learned  men  have  written  books,  in  which  they 
endeavor  to  show,  that  the  words  of  Christ  and  the  sayings  of  Soc- 
rates and  Zeno  harmonize  beautifully,  as  if  Christ  had  come  to  give 
us  good  laws  and  commandments,  through  which  to  merit  the  re- 
mission of  our  sins  ;  instead  of  proclaiming  to  us  the  grace  and  peace 
of  God  and  imparting  the  Holy  Spirit,  through  his  own  merits  antl 
blood. 

Hence,  if  we  receive  the  doctrine  of  our  adversaries,  that  we  can 
merit  the  forgiveness  of  our  sins,  by  the  powers  of  natural  reason 
and  our  own  works,  we  are  Aristotelians  and  not  Christians,  and 
there  is  no  dillerence  between  an  honorable  Heathen,  a  Pharisaic, 
and  a  Christian  life,  between  philosophy  and  the  Gospel. 

Now  although  our  adversaries,  in  order  not  to  pass  by  the  name 
of  Christ  in  total  silence,  as  barbarous,  impious  heathens,  speak  of 
faith  as  being  a  knowledge  of  the  history  of  Christ ;  and  although 
they  do  tell  us  something  of  Christ — namely,  that  he  has  gained  for 
us  a  hnbitifm,  or,  as  they  term  it,  primain  fi;ratimn,  the  first  or 
original  grace,  which  they  regard  as  an  inclination,  or  a  desire,  by 
which  we  are  enabled  to  love  God  more  easily,  than  we  could  other- 
wise ;  yet  a  very  weak  and  insignificant  influence  would  thus  be  ex- 
erted by  Christ,  or  by  this  liahiti(s. 

Nevertheless  they  say,  that  the  operations  of  our  reason  and  will, 
before  this  hahitm  exists,  as  well  as  afterwards,  when  the  hahituft  is 
present,  are  ejusdem  specie! ,  that  is,  one  and  the  same  thing,  before 
as  well  as  after. 

For  they  maintain  that  our  reason  and  human  will  are  of  them- 
selves able  to  love  Ciod  ;  l)ut  that  the  hihitus  creates  a  desire,  which 
enables  reason  to  accomplish,  with  greater  ease  and  pleasure,  what 
it  before  had  the  jiower  to  do. 

Hence  they  also  leacli,  thai  this  kabitus  must  be  merited  or  earn- 


160  APOLOGY. 

ed  by  our  previous  works,  and  that,  through  the  works  of  the  law, 
we  merit  an  increase  of  this  good  incUnation  and  eternal  life. 

Thus  these  men  conceal  Christ  from  us,  and  bury  him  anew,  so 
that  it  is  impossible  for  us  to  recognize  him  as  a  Mediator ;  for  they 
bury  in  silence  the  doctrine,  that  we  obtain  remission  of  our  sins 
through  him,  by  grace  alone,  without  any  merit  of  our  own ;  and 
even  set  up  their  dreams,  that  we  can  merit  forgiveness  of  our  sins 
by  good  works  and  the  works  of  the  law  ;  although  the  whole  Bible 
teaches,  that  we  are  unable  to  keep  or  fulfil  the  law.  And  as  human 
reason  performs  no  part  of  the  law,  except  external  works,  and  does 
not  really  fear  God,  so  it  neither  believes,  that  it  is  observed  of 
God.  Although  they  speak  thus  concerning  the  habitus,  it  is  cer- 
tain, that,  without  faith  ia  Christ,  real  love  to  God  cannot  exist  in 
the  heart ;  nor  can  any  one  comprehend,  what  love  to  God  is,  with- 
out faith. 

In  devising  a  distinction  however  between  merito  congrui*  and 
merito  condigni,^  they  are  playing  with  and  contending  about  words 
only,  in  order  that  they  may  not  appear  openly  as  Pelagians.  For 
if  God  must  of  necessity  confer  his  grace  as  a  reward  for  congruity, 
then  it  is  not  really  congruity,  but  an  actual  duty,  it  is  justice  or 
coiidignity .  They  themselves  do  not  know,  however,  what  they 
say  ;  for  they  invent  and  dream,  that  when  the  "  habitus''^  of  the 
love  of  God  (of  which  mention  is  made  above)  is  present,  a  man 
merits  the  grace  of  God  de  congruo ;  and  yet  they  admit  that  no  one 
can  be  certain  of  the  presence  of  this  habitus. 

Pray,  how  then,  or  when,  do  they  know,  to  what  extent  they 
earn  the  Lord's  grace  ;  whether  by  congruity  or  by  condignity,  in 
part  or  in  whole?  But,  alas,  merciful  God  I  These  are  all  the 
cold  thoughts  and  dreams  of  idle,  wicked,  and  inexperienced  men, 
who  do  not  often  make  use  of  the  Bible  ;  who  do  not  know  nor  ex- 
perience, what  a  sinner  feels,  what  the  attacks  of  death  and  the  devil 
are;  who  do  not  know  at  all,  how  entirely  we  forget  all  our  merit 
and  works,  when  the  heart  feels  the  wrath  of  God,  or  when  the 
conscience  is  filled  with  terror.  Secure,  inexperienced  men  con- 
stantly pass  on  in  the  delusion,  that  they  merit  grace  by  their  works 
de  congruo. 

*  Congruity,  in  school  iliriuiti/, — The  good  actions  which  are  supposed  to  render 
it  meet  and  equitable  that  God  should  confer  grace  on  those  who  perform  thein. 
The  merit  of  congruity  is  a  sort  of  imperfect  qualification  for  the  gift  and  recep- 
tion of  God's  grace. — Mii.ner. 

t  Condignity,  in  xrhool  di riuiti;, — The  mciit  of  human  actions  which  claims  re- 
ward, on  the  score. of  justice. — Milnek. 


OF    JUSTIFICATION.  161 

Foi'  it  is  implanted  in  us  by  nature,  highly  to  esteem  ourselves 
and  our  works.  But  when  the  heart  truly  feels  its  sins  and  wretch- 
edness, then  all  levity  and  frivolous  thoughts  give  way  to  real  and 
great  seriousness ;  then  the  heart  and  conscience  will  not  be  qui- 
eted or  satisfied,  but  will  seek  works  upon  works,  and  desires  to  have 
certainty,  a  foundation  on  which  to  stand  and  rest  firmly.  But 
these  alarmed  consciences  deeply  feel,  that  they  can  merit  nothing 
either  de  condigno  or  de  congruo,  and  soon  sink  into  hopelessness  and 
despair,  unless  a  doctrine  ditferent  from  the  law  be  preached  to  them; 
namely,  the  Gospel  of  Christ,  proclaiming  that  he  was  given  for  us. 

Thus  it  is  related  of  the  Barefoot  monks,  that  they,  after 
vainly  praising,  for  a  long  time,  their  order  and  good  works  to 
several  pious  persons  in  the  hour  of  death,  were  at  last  obhged  to 
be  silent  about  their  order  and  St.  Franciscus,  and  to  say,  "  Dear 
friend,  Christ  hath  died  for  thee.'^  This  afforded  relief  in  trouble ; 
this  alone  brought  peace  and  consolation. 

Thus  our  adversaries  teach  nothing  but  the  external  piety  of  ex- 
ternal good  works,  which  Paul  calls  the  piety  of  the  law ;  and  thus, 
like  the  Jews,  they  see  the  veiled  face  of  Moses,  only  strengthening 
security  and  hardness  of  heart  in  some  hypocrites ;  they  lead  men  upon 
a  sandy  foundation,  upon  their  own  works,  by  which  means  Christ 
and  the  Gospel  are  despised,  and  give  many  miserable  consciences 
cause  for  despair ;  for  they  do  good  works  relying  upon  false  con- 
ceits, and,  never  experiencing  the  great  power  of  faith,  they  at  last 
sink  into  despair. 

We,  however,  hold  and  assert  of  external  piety,  that  God  requires 
and  demands  such  an  external  correct  life ;  and  that  on  account  of 
God's  commandment,  we  must  perform  the  good  works  prescribed 
in  the  Ten  Commandments.  For  the  law  is  our  schoolmaster,  Gal. 
3,  24,  and  is  given  for  the  unrighteous.  It  is  the  will  of  the  Lord, 
our  God,  that  gross  sins  should  be  restrained  by  external  discipline; 
and  for  this  purpose,  he  has  given  laws,  established  governments, 
])rovided  men  of  learning  and  wisdom,  who  are  fitted  to  govern. 
Human  reason  can,  to  some  extent,  by  its  own  powers,  produce  an 
honorable  external  deportment  like  this ;  although  it  is  often  hindered 
in  doing  so,  by  innate  weakness  and  the  arts  of  the  devil. 

Now,  although  I  am  willing  to  allow  to  this  external  life  and  such 
good  works,  all  the  pr;iise  that  is  properly  due  them; — for  in  this 
life  and  in  worldly  nuillers,  there  is  nothing  better  tlinn  honesty  and 
virtue,  as  Aristotle  says  :  "  Neither  the  morning  nor  the  evening  star 
is  more  lovely  and  beautiful  than  honesty  and  righteousness,"  God 
himself  lewarding  such  virtue  with  temporal  gifts, — vel,  we  should 

-il 


162  APOLOGV. 

not  extol  good  works  and  such  a  deportment  so  as  to  bi'ing  con- 
tumely on  Christ.  The  opinion  that  we  must  merit  the  remission 
of  our  sins  by  our  works,  is  certainly  a  fiction  and  an  error. 

It  is  likewise  false  and  untrue,  that  a  man  can  become  righteous 
and  pious  before  God  by  his  own  woiks  and  by  external  piety. 

It  is  unfounded  and  false,  that  human  reason  is  able  of  itself  to 
love  God  above  all  things,  to  keep  his  commandments,  to  fear  him, 
to  be  assured  that  he  heais  our  prayers,  to  thank  and  obey  him  in 
afliictions,  anti  in  other  things  enjoined  in  his  law,  such  as,  not  to 
covet  the  goods  of  others,  &c.  For  all  this,  human  reason  is  not 
able  to  accomplish,  although  it  can  in  some  degree  produce  an 
honorable  life  externally,  and  perform  good  Vv'orks. 

To  say  that  those  are  without  sin,  who  keep  God's  command- 
ments externally  only,  without  the  Spirit  and  grace  in  their  hearts, 
is  also  untrue  and  deceptive,  and  a  blasphemy  against  Christ. 

This  conclusion  is  attested,  not  only  by  the  holy  Scriptures, 
but  also  by  the  ancient  Fathers.  Augustine  treats  of  this  sub- 
ject largely,  in  contending  against  the  Pelagians,  that  grace  is  not 
given  on  account  of  our  own  merits.  And  in  his  book  on  Na- 
ture and  Grace,  (rfe  J^'ahira  ct  Gratia,^  he  says:  "If  our  natural 
strength  is  sufficient,  by  freewill,  both  to  teach  us  how  to  live,  and 
how  to  live  aright,  then  Christ  died  in  vain." 

Why  should  I  no.t,  here  exclaim  with  Paul,  Gal.  o,  4,  Rom.  10, 
o,  4?  yea,  I  may  justly  exclaitn  with  him  :  "  Christ  is  become  of 
no  effect  unto  you,  whosoever  of  you  are  justified  by  the  law :  ye 
are  fallen  from  grace."  "  For  they,  being  ignorant  of  God's  righte- 
ousness, and  going  about  to  establish  their  own  righteousness,  have 
not  submitted  themselves  unto  the  righteousness  of  God."  For  as 
Christ  is  the  end  of  the  law,  so  also  is  Christ  the  Savior  of  corrupted 
nature.  Again,  John  8,  36  :  "  If  the  Son  therefore  shall  make  you 
free,  ye  shall  be  fiee  indeed." 

Theiefoie  we  cannot  become  free  fi'om  our  sins,  or  merit  their  re- 
mission, through  reason  or  good  works.  Again,  it  is  written,  John 
•],  5  :  "  Except  a  man  be  born  of  water,  and  of  the  Spiiit,  he  cannot 
enter  into  the  kingdom  of  God." 

Now  if  it  be  necessary  to  be  born  again  of  the  Holy  Ghost,  our 
good  works  or  our  own  merit  will  not  justify  us  before  God  ;  nor 
can  we  keep  or  fulfil  the  law.  Again,  Rom.  o,  Oo :  "  For  all  have 
sinned,  and  come  short  of  the  glory  of  God  ;"  tiiat  is,  they  are  want- 
ing in  the  wisdom  and  righteousness  which  avail  in  the  sight  of  God, 
and  through  which  they  rightly  know,  honor,  and  praise  him. 
.\g.iin,  Uiau.  ^,  7,  !^  :   ''Because  the  carnal  mind  is  enmity  against 


OF    JUSTIFICATION.  103 

Got] :  for  it  is  not  subject  to  the  liiw  of  God,  neillier  indeed  can  be. 
So  then,  they  that  are  in  the  flesh  cannot  please  God." 

These  passages  of  Scri])tiire  are  so  exceedingly  clear  and  plain, 
that  they  require  no  very  keen  intellect  to  understand  them  ;  we  need 
only  to  read  them  and  properly  examine  the  ])lain  words.  As  Au- 
gustine says  on  this  subject:  "If  human  reason  and  being  carnal 
minded  constitute  enmity  against  God,  then,  without  the  Holy  ( ihost , 
no  man  can  love  God  with  his  whole  heart.  Again,  if  to  be  carnal 
minded  is  enmity  against  God,  then  indeed  are  even  the  best  works 
of  the  children  of  Adam  impure  and  sinful ;  for  if  the  flesh  canriot 
be  obedient  to  the  law  of  God,  then  in  truth  does  a  man  eominil  sin, 
even  w4ien  perfoi'ming  noble,  lovely,  and  excellent  works,  which  llie 
world  highly  esteems." 

Our  adversaries  consider  only  the  comraandnicnts  of  the  second  ta- 
ble of  Moses  which  treats  of  external  honesty,  a  virtue  which  human 
reason  more  readily  comprehends  ;  and  ihev  imagine,  that  by  these  ex- 
ternal good  works  they  keep  God's  law.  But  they  do  not  consider  the 
first  table,  which  requires  us  to  love  God  with  our  whole  heart,  firm- 
ly to  believe  that  God  is  wroth  on  account  of  sin,  sincerely  to  ft'ar 
God,  anfl  to  be  fully  assured  that  God  is  near  us  and  hears  our 
prayers,  &c. 

Now  w'e  are  all  so  constituted  from  Adam,  previous  to  our  being 
born  again  through  the  Holy  Ghost,  that  our  hearts,  in  their  securi- 
ty, despise  God's  wrath,  judgment,  and  threats,  and  hale  and  oppose 
his  judgments  and  penalties.  Now  if  a.11  the  children  of  Adam  are 
born  so  deeply  in  sin,  that  we  naturally  despise  God,  and  doubt  his 
Word,  his  promises,  and  his  threats;  then  indeed  must  the  best  of 
our  good  works,  performed  previous  to  our  being  born  anew  throuuh 
the  Holy  Ghost,  be  sinful  and  condemned  in  God's  sight,  although 
to  the  world  they  may  appear  lovely  ;  for  they  proceed  out  of  a  bad, 
ungodly,  and  impure  heart ;  as  Paul  says,  Rom.  14,  23  :  "  What- 
soever is  not  of  faith,  is  sin."  For  all  such  self-righteous  men  per- 
form works  without  faith,  despise  Ciod  in  theii-  hearts,  and  be- 
lieve as  little  as  Epicurus,  that  (iod  takes  care  of  them.  Tlieir 
contempt  of  God  within,  must  necessarily  make  their  works  imnure 
and  sinful,  although  they  may  aj)pear  heautilui  before^  men;  for  God 
searches  the  heart. 

Finally,  it  is  extremely  foolish  and  inijiroper,  on  the  part  of  our 
adversaries,  to  content!  that  even  those,  who  deserve  eternal  wrath, 
obtain  forgiveness  of  sin  through  love,  or  achim  clicitum  dllvc.tio- 
nis,  self-selected  works  of  love:  whereas  if  is  clearly  impossible  to  love 
God,  until  thr  ln-arl  has  taken  lioMoJ  llic  remission  of  sins  I  brourrli  fail  b. 


J 64  APOLOGY. 

For  a  heart,  filled  with  anxiety,  and  truly  feeling  the  wrath  of 
God,  can  never  love  him,  until  he  gives  it  relief  and  comfort,  and 
assures  it  of  his  grace.  For  while  he  terrifies  and  assails  us,  as  if 
he  would  cast  us  off  in  eternal  wrath,  into  everlasting  death,  our 
poor,  feehle  nature  must  lose  all  courage  and  hope,  and  tremble  be- 
fore the  great  anger,  which  terrifies,  and  punishes  so  fearfully  ;  and 
it  cannot  feel  a  spark  of  love,  until  God  himself  comforts  and  re- 
lieves it. 

The  idle  and  inexperienced  may  indeed  devise  for  themselves  a 
dream  of  love ;  hence  they  contend  so  frivolously,  that  one  who  is 
guilty  even  of  mortal  sin,  can  yet  love  God  above  all  things;  for 
they  have  never  fully  realized  what  a  burden  sin  is,  or  how  great  a 
torment  it  is  to  feel  the  wrath  of  God. 

But  pious  hearts  that  have  experienced  this,  in  real  strife  against 
Satan,  and  in  real  distress  of  conscience,  know  well  that  such  words 
and  thoughts  are  nothing  but  fancies  and  dreams.  Paul,  Rom.  4, 15, 
says:  "  The  law  worketh  wrath."  He  does  not  say  that  men  ob- 
tain remission  of  their  sins  through  the  law ;  for  the  law  always  ac- 
cuses the  conscience  and  terrifies. 

The  law,  therefore,  justifies  no  one  in  the  sight  of  God ;  for  an 
alarmed  conscience  flees  from  God  and  his  judgments.  Hence  those 
are  in  error,  who  would  merit  the  remission  of  their  sins  by  their 
works,  or  the  law. 

Let  this  suffice  concerning  the  righteousness  of  reason  or  of  the 
self-righteous,  as  taught  by  our  opponents.  When  we  shall  come  pre- 
sently to  speak  of  the  piety  and  righteousness  Mhich  are  accepta- 
ble to  God  and  proceed  from  faith,  the  subject  will  of  itself  lead  to 
the  quotation  of  more  passages  from  the  Scriptures,  which  will 
equally  serve  to  overthrow  the  above-named  errors  of  our  adversaries. 

Since  no  man  is  able,  then,  by  his  own  strength  to  keep  the  law 
of  God,  and  all  under  sin  are  doomed  to  eternal  wrath  and  death, 
we  cannot,  through  the  law,  be  released  from  sin  or  become  just  in 
the  sight  of  God  ;  but  remission  of  sins  and  righteousness  are  prom- 
ised through  Christ,  who  was  given  for  us  to  atone  for  the  sins  of 
the  world,  and  is  the  only  Mediator  and  Redeemer.  Now  this 
promise  is  not :  through  Christ  ye  shall  have  grace,  salvation,  &c.,  if 
ye  merit  it ;  but  through  grace  alone  he  oflfers  the  remission  of  sins, 
as  Paul  says,  Rom.  11,  6  :  "  If  the  remission  of  sins  be  of  works, 
then  it  is  no  more  grace."  And  in  another  place,  Rom.  3,  21  : 
"  But  now  the  ricfhteousness  of  God  without  the  law  is  manifest  ;'* 
that  is,  remission  of  sins  is  offered  gratuitously,  or  without  price. 

Therefore  it  is  not  fhrout^h  our  merit,  that  we  are  reconciled  to 


OF    JUSTIFICATION.  165 

God ;  for  if  it  depended  upon  our  merit,  and  if  reconciliation  to  God 
and  remission  of  sin  came  of  the  law,  then  were  all  lost,  and  slightly 
indeed  should  we  be  united  and  reconciled  to  God.  For  we  do 
not  keep  the  law,  nor  have  we  power  to  keep  it ;  consequently  we 
should  never  obtain  the  promised  grace  and  reconciliation. 

For  thus  Paul  concludes,  Rom.  4,  14 :  "  For  if  they  which  are 
of  the  law  be  heirs,  faith  is  made  void,  and  the  promise  made  of 
none  effect."  Now,  were  the  promise  founded  upon  our  merit  and 
the  law,  it  would  follow,  since  we  cannot  keep  the  law,  that  the 
promise  would  be  vain. 

But  if  we  are  made  just  before  God,  solely  through  the  grace  and 
mercy  promised  in  Christ,  it  follows,  that  we  do  not  become  just 
through  our  works.  For  what  necessity  would  there  be  then  for  the 
glorious,  divine  promises,  and  how  could  Paul  so  highly  praise  grace 
and  exalt  it  ? 

The  Gospel  therefore  recommends,  preaches,  and  applauds  the 
righteousness  which  proceeds  from  faith  in  Christ  and  is  not  of  the 
law.  The  law  does  not  teach  it ;  it  is  far  superior  to  the  righte- 
ousness of  the  law.  For  the  law  requires  our  works,  and  demands 
that  we  should  be  upright  internally,  at  heart,  and  perfectly  righ- 
teous. 

But  the  divine  promises  offer  to  us,  who  are  overcome  by  sin  and 
death,  help,  grace,  and  reconciliation  for  Christ's  sake,  which  no  man 
can  obtain  through  works,  but  alone  through  faith  in  Christ.  This 
faith  offers  or  presents  to  the  Lord  God  no  works,  no  merit  of  its 
own,  but  builds  upon  pure  grace  only,  and  knows  of  no  other  con- 
solation or  trust,  than  the  mercy  promised  in  Christ.  Now  this 
faith  alone,  when  each  one  believes  individually  that  Christ  is  given 
for  him,  obtains  remission  of  sins  for  Christ's  sake,  and  justifies  us 
in  the  sight  of  God. 

And  since  this  faith  exists,  wherever  there  is  true  repentance,  and 
raises  up  our  hearts,  when  sunk  in  the  terrors  of  sin  and  death,  we 
are  regenerated  by  it,  and  through  it  we  receive  the  Holy  Ghost 
Into  our  hearts,  who  renews  them,  and  thus  enables  us  to  keep  the 
law  of  God,  to  fear  and  love  him  truly,  and  firmly  to  trust  that 
Christ  was  given  for  us,  that  he  hears  our  cries  and  prayers,  and  that 
we  can  commend  ourselves  joyfully  to  God's  will,  even  in  the  midst  of 
death.  That  faith  is  therefore  true  and  genuine,  which  receives  and 
obtains  remission  of  sins  without  price,  through  grace,  and  does  not 
oppose  to  the  wrath  of  God  its  own  merits  and  works,  which  would 
be  a  mere  feather  against  a  tempest,  but  presents  Christ  the  Media- 
tor ;  and  this  faith  is  the  true  knowledge  of  Christ, 


166  APOLOGY. 

He  who  thus  believes,  rightly  apprehends  the  great,  beneficent 
work  of  Christ,  and  becomes  a  new"  creature;  and  prior  to  the  ex- 
istence of  such  faith  in  the  heart,  no  one  can  fulfil  the  law.  Of  this 
faith  in  Christ  and  this  knowledge  of  him,  there  is  not  a  syllable,  not 
a  tittle,  in  all  the  books  of  our  adversaries. 

We  therefore  censure  our  adversaries,  for  teaching  only  the  law, 
concerning  our  works,  and  not  the  Gospel,  which  tells  us  that  we 
are  justified  if  we  believe  in  Christ. 

What  the  faith  is,  which  justifies  us  before  God. 

Our  adversaries  think,  that  f.iith  consists  in  a  knowledge  of,  or  an 
acquaintance  with,  the  history  of  Christ;  hence  they  teach  that  we 
can  believe,  even  when  sunk  in  mortal  sin. 

Accordingly  they  neither  know  nor  say  any  thing  of  the  true 
Christian  faith,  by  which,  Paul  invariably  says,  we  are  justified  be- 
fore God.  For  those  that  are  just  and  holy  in  Ihe  sight  of  God,  are 
surely  not  in  mortal  sin.  Therefore  the  faith,  which  justifies  us  be- 
fore God,  consists  not  only  in  a  knowledge  of  the  history  of  Christ, 
his  birth,  sufferings,  &c.,  (for  this  even  the  devils  have,)  but  it  is  the 
conviction,  the  fixed,  firm  confidence  of  our  hearts,  fully  trusting  in 
the  promises  of  God,  which,  without  our  merit,  offer  us  the  remission 
of  sin,  grace,  and  full  salvation,  through  Christ  the  Mediator.  And 
that  no  one  may  suppose  it  to  be  a  mere  historical  knowledge,  I  add 
that  fiiith  is  the  acceptance  of  this  treasure  with  our  whole  heart, 
and  this  is  not  our  own  act,  present  or  gift,  our  own  work  or  pre- 
paration ;  but  the  heart  must  be  assuretl  and  fully  trust,  that  God 
presents  and  gives  to  us,  and  not  we  to  /am  ;  that  he  pours  out  upon 
us  the  whole  treasure  of  grace  in  Christ. 

From  this  it  is  easy  to  perceive  the  difference  between  faith,  and 
the  piety  produced  by  the  law.  For  faith  is  a  divine  worship  and 
service,  [lafria,)  in  which  we  are  the  recipients  of  gifts ;  but  the  righ- 
teousness of  the  law  is  a  worship  which  offers  our  works  to  God. 
Accordingly,  God  requires  us  to  woi'ship  him  through  faith,  that  we 
may  receive  from  him  what  he  promises  and  offers. 

Faith,  however,  is  not  a  mere  historical  knowledge,  but  a  convic- 
tion which  firmly  cleaves  to  the  divine  promises,  as  Paul  fully  shows, 
when  he  says,  Piom.  4,  16:  "  Therefore  it  is  of  f^iith,  that  it  might 
be  by  grace  ;  to  the  end  the  promise  might  be  sure  to  all  the  seed." 
Here  Paul  so  connects  the  two,  thai  faith,  &c.,  must  follow  promi- 
ses; and  again,  reciprocally,  where  promises  are  given,  God  also 
requires  faith.  ; 


OF    JUSTIFICATION.  167 

But  we  can  show  even  more  plainly,  what  justifying  faith  is,  by 
referring  to  our  own  Creed  and  Faith ;  for  the  Symbol  says :  I  be- 
lieve in  the  remission  of  sin.  Hence  it  is  not  enough  for  us  to 
know  or  believe  that  Christ  was  born,  that  he  suffered  and  rose  from 
the  dead,  but  we  must  also  believe  the  article  which  sets  forth  the 
final  object  of  all  this,  namely,  "  I  beheve  that  my  sins  are  forgiven 
me."  To  this  article  all  the  rest  must  be  referred,  namely,  that  our 
sins  are  forgiven  for  Christ's  sake,  and  not  on  account  of  our  merit. 
For  why  should  God  give  Christ  for  our  sins,  if  our  merit  could 
atone  for  them  ? 

Therefore,  whenever  we  speak  of  justifying  faith,  {^fide  jtisfi/i- 
cante,)  it  includes  first,  the  divine  promises ;  secondly,  that  they  olfer 
grace  freely  and  without  our  merit ;  thirdly,  that  the  blood  of  Christ  a  nil 
his  merits  are  the  treasure  which  atones  for  our  sins.  The  promises 
are  received  through  faith  ;  but  as  they  offer  grace  without  merit, 
all  our  worthiness  and  merit  fall  to  the  ground,  and  grace  and  bound- 
less mercy  alone  are  praised.  The  merit  of  Christ  is  the  treasure ; 
for  that  must  indeed  be  a  treasure  and  a  noble  pleilge,  which  pays 
for  the  sins  of  the  whole  world. 

All  the  Scriptures,  of  the  Old  and  New  Testaments,  when  speak- 
ing of  God  and  faith,  often  use  the  expressions — goodness,  mercy; 
and  in  all  their  writings  the  holy  Fathei-s  teach,  that  we  are  saved 
by  grace,  goodness,  and  forgiveness.  Now  whenever  we  find  the 
word  mercy  in  the  Scriptures,  or  in  the  writings  of  the  Fathers,  we 
must  remember,  that  it  refers  to  faith,  which  embraces  the  promise 
of  such  mercy.  Again,  whenever  the  Scriptures  speak  of  faith,  they 
mean  the  faith  which  is  basetl  upon  grace  alone.  For  faith  does 
not  justify  us  before  God,  as  though  it  were  in  itself  our  work,  and 
our  own,  but  solely  because  it  receives  the  grace,  promised  and  offered 
without  merit  and  presented  out  of  the  rich  treasures  of  mercy. 

Such  faith  and  trust  in  the  mercy  of  God  are  extolled,  particularly 
m  the  Pr()j)hets  and  Psalms,  as  the  highest  and  the  most  holy  wor- 
ship of  God.  For  although  the  law  does  not,  like  the  Gospel,  chief- 
ly  preach  grace  and  the  remission  of  sin,  yet  the  promises  respecting 
the  coming  Christ  were  handed  down  from  one  Patriarch  to  tlie  other, 
and  (hey  knew  and  believed,  that  God  would  give  blessings,  grace, 
comforl,  and  salvation,  through  Christ,  the  blessed  seed. 

Hence,  it'  tlicy  understood  that  Christ  was  to  be  the  treasuie,  pay- 
nig  for  our  sins,  ihey  knew  that  our  works  could  never  pay  off  so 
great  a  deht.  'i'liey  therefore  received  grace,  salvation,  and  remis- 
sien  ol  sill,  without  any  merit,  an  I  were  saved  through  faith  in  the 


168  APOLOGY. 

divine  promises  and  the  Gospel  of  Christ,  as  well  as  we,  or  the  saints 
in  the  New  Testament. 

Hence  the  frequent  repetition  of  the  words  mercy,  goodness,  faith, 
in  the  Psalms  and  Prophets;  as,  in  Psalm  130,  3-6:  "If  thou. 
Lord,  shouldst  mark  iniquities,  O  Lord,  who  shall  stand  ?"  Here 
David  confesses  his  sins,  and  boasts  of  no  merit ;  but  continues : 
*'  But  there  is  forgiveness  with  thee,  that  thou  mayest  be  feared." 
Now  he  is  comforted  again,  relies  on  grace  and  mercy,  trusts  in  the 
divine  promises,  and  says  :  "  My  soul  waiteth  for  the  Lord,  and  in 
his  word  do  I  hope."  And  again  :  "  My  soul  waiteth  for  the  Lord ;" 
that  is,  as  thou  hast  promised  forgiveness  of  sin,  I  will  hold  to  thy 
word ;  I  will  trust  and  rely  upon  thy  gracious  promises.  Thus  the 
holy  Patriarchs  were  justified  in  the  sight  of  God,  not  by  the  law, 
but  by  the  promises  of  God  and  by  faith. 

It  must  indeed  be  surprising  to  every  one,  that  our  opponents 
teach  so  little  (or  nothing  at  all)  of  faith,  when  they  see  in  almost 
every  syllable  of  the  Bible,  that  faith  is  praised  and  extolled  as  the 
most  noble,  holy,  and  acceptable,  the  greatest  and  best  service  of 
God.  Thus  in  Psalm  50,  15,  he  says:  "  Call  upon  me  in  the  day 
of  trouble ;  and  I  will  deliver  thee."  In  this  way,  then,  would  God 
be  known  to  us ;  thus  he  would  be  honored,  that  we  may  receive  and 
accept  from  him  grace,  salvation,  and  every  blessing,  as  gifts  of  grace, 
and  not  as  a  reward  for  our  merit.  This  is  a  most  precious  knowl- 
edge, a  powerful  consolation  in  every  affliction,  bodily  and  spiritual, 
in  life  or  in  death,  as  the  pious  well  know.  But  our  opponents  de- 
prive the  poor  conscience  of  this  noble,  precious,  and  sweet  consola- 
tion, when  they  treat  faith  so  coldly  and  contemptuously,  and  instead 
of  it  plead  their  own  miserable,  beggarly  works  and  merits  before 
the  supreme  God. 

We  are  justified  hy  faith  in  Christ. 

In  order  that  no  one  may  think  we  are  speaking  of  a  mere  knowl- 
edge of  the  history  of  Christ,  we  must  state,  in  the  first  place,  in 
what  manner  the  heart  begins  to  believe,  and  how  it  attains  faith. 
Afterwards  we  shall  show,  that  this  faith  justifies  before  God,  and 
how  this  is  to  be  understood  ;  and  we  shall  endeavor,  properly, 
clearly  and  fully  to  refute  the  arguments  of  our  adversaries.  Christ, 
Luke  24,  47,  commands  the  preaching  of  repentance  and  remission 
of  sins.  The  Gospel  also  charges  all  men  with  being  born  in  sin, 
and  being  worthy  of  eternal  wrath  and  death,  and  offers  them  remis- 
sion of  sin  and  righteousness  through  Christ,  which  are  received 
through  faith. 


OF    JUiiTIFICATlO.X.  169 

For  the  preaching  of  repentance,  or  the  call  of  the  Gospel :  to  re- 
form^  repent, — when  it  truly  penetrates  into  the  heart,  strikes  the 
conscience  with  alarm,  and  is  not  a  jest,  but  great  terror,  in  which 
the  soul  feels  its  wretchedness  and  sins,  and  the  wrath  of  God. 
While  in  this  terror,  the  heart  should  again  seek  consolation,  which 
takes  place  when  we  believe  in  the  promise  of  Christ,  that,  through 
him,  we  receive  remission  of  sin.  The  faith,  which,  in  such  fear  and 
terror,  cheers  the  heart  and  consoles  it,  receives  and  experiences  re- 
mission of  sin,  justifies  us  and  brings  life;  for  this  strong  consolation 
is  a  new  birth  and  a  new  life. 

This  is  simple  and  clear  language  ;  the  pious  know  it  to  be  true ; 
we  have  examples  in  the  church,  showing  that  this  applies  to  all  the 
saints  from  the  beginning,  as  in  the  conversion  of  Paul  and  Augus- 
tine. Our  opponents  have  no  certainty,  nor  can  they  correctly  tell 
us,  or  state,  in  clear  and  intelligible  terms,  how  the  Holy  Spirit  is 
given.  They  dream,  that  by  the  sirhple  bodily  reception  and  use  of 
the  sacraments,  ex  opcre  operate  *  we  obtain  grace  and  receive  the 
Holy  Ghost,  although  the  heart  be  entirely  absent,  us  if  the  light  of 
the  Holy  Ghost  were  so  worthless,  weak,  and  futile. 

When  we  speak  of  faith,  as  being  not  an  idle  fancy,  but  a  new 
light,  life,  and  power  in  the  heart,  that  renews  the  heart  and  dispo- 
sition, transforms  man  into  a  new  creature,  namely,  a  new  light  and 
work  of  the  Holy  Ghost — every  one  knows,  that  we  do  not  mean 
faith  accompanied  by  mortal  sin,  as  our  opponents  speak  of  it.  For 
how  can  light  anti  darkness  exist  together?  Faith,  wherever,  and 
while  it  exists,  bears  good  fruit,  as  we  shall  hereafter  show. 

This  is  certainly  a  clear  and  simple  exposition  of  the  sinner's  true 
conversion,  and  of  regeneration.  Now  we  defy  all  the  Sententiaries 
to  produce,  from  their  innumerable  commentaries,  glossaries,  and 
writings  on  doctrinal  opinions,  even  one,  that  in  the  least  correctly 
sets  forth  the  conversion  of  the  sinner.  When  they  speak  of  love,  or 
of  their  Ivibitit  dilcdionii;,  they  introduce  their  own  dreams,  that 
men  earn  or  merit  this  linhitiim  by  their  works;  but  do  not  say  u 
word  about  God's  promises  and  Word,  like  the  Anabaptists  of  the 
present  time. 

Now  we  cannot  barter  with  God  ;  he  cannot  be  known,  sought, 
or  comprehended,  except  in  and  through  his  Word  alone;  as  Paul 
says,  Rom.  1, 16  :  "  The  Gospel  is  the  power  of  God  unto  salvation, 
to  every  one  that  believeth  ;"  again,  Rom.  10,  17  :  "  Faith  cometh 
by  hearing."     This,  of  itself,  shows  clearly  enough,  that  we  are  jus- 


*That  is,  wheif  merely  the  external  act  is  performed. 


L^: 


'A.^ 


tt'jft  ^-^' 


APOLOGY, 


1 


?i 


■"Si 


1 


K 


tified  before  God  by  Iciith  alone.  For,  if  we  come  to  Goil  and  are 
justified  alone  tlirough  liis  Word,  ami  if  no  one  can  comprehend 
that  word,  except  by  faith,  it  follows,  that  faith  justifies.  There 
are  other  considerations,  however,  which  better  illustrate  this 
subject. 

Thus  fiir  I  have  endeavored  to  show,  how  we  are  born  anew,  and 
what  the  livith,  of  which  we  speak,  is  and  is  not. 

We  shall  now  show,  that  this  faith,  and  nothing  else,  justifies  us 
before  God.     First  I  would  remind  the  reader,  that  as  the  truth, 
that  Christ  is  our  only  Mediator,  must  and  shall  always  stand,  irre- 
futably, so  also  no  one  can  deny,  that  through  faith  we  are  justi- 
Jied  without  works.     For  how  can  Christ  be  and  remain  the  Medi- 
■,  ator,  unless,  through  faith,  we  hold  to  him  as  the  Mediator,  and  thus 
*£  become  reconciled  to  God  ;  unless  we  firmly  believe,  that  for  his 
.3 sake  we  are  just  before  God  ?     Now  this  is  faith,  to  confide  in  and 
rely  on  the  merits  of  Chiist,  that  for  his  sake  God  will  assuredly 
be  merciful  unto  us.     As  clearly  as  the  Scriptures  say,  that  besides 
the  law  tlie  promises  of  Christ  are  necessary  for  salvation,  they  also 
leach  that  faith  justifies.     The  law  does  not  preach  remission  of 
V  sin  through  grace.     Again,  we  canjiot  fulfil  or  keep  the  law,  till  we 
^  f'!  receive  the  Holy  Ghost. 

^vj^)    Accordingly  we  must  insist,  that  the  promises  of  Christ  are  nec- 

//'^  essary  to  salvation,  and  no  one  can  comprehend  or  receive  them  ex- 

'  cept  through  faith  alone.     Those  therefore,  who  teach  that  we  are 

^s;;  t>.hot  justified  before  God  through  faith,  suppress  Christ  and  the  Gos- 

j^'pel,  and  teach  the  law. 

Some,  perhaps,  when  we  say  that  faith  justifies  before  God,  apply 

^■^this  merely  to  the  beginning;  namely,  that  faith  is  only  the  begin- 

^'1/  ning  of,  or  preparation  for  justification  ;  not  that  faith  itself  makes  us 

\V;  acceptable  to  God,  but  rather  the  love  and  works  that  follow  it. 

^^i^AThey  imagine  that  faith  is  commended  in  the  Scriptures,  simply 

>«;|  .J  because  it  is  a  beginning  of  good  works, — as  much  always  depends 

H^ii  upo^  t^P  beginning.     But  this  is  not  our  view,  for  we  hold,  on  this 

^1,    subject,  that  we  become  acceptable  to  God  through  fiiith  itself. 

f     And  as  the  word  justificari  (to  be  justified,  made  just,)  is  used 

%  j  in  two  different  ways,  namely,  to  designate  being  converted  or  born 

A   anew,  and  again  in  the  sense  of  being  esteemed  just,  we  shall  first 

show,  that  we  are  converted  from  evil,  impious  ways,  born'  anew, 

'vv^     ,  \  and  justified  by  faith  alone. 

Some  earnestly  contend  against  the  word  sola,  alone;  yet  Paul 
rlearly  says,  Rom.  3,  28  :  "  Therefore  we  conclude  that  a  man  is 


tK 


justified  by  faith  without  the  fleeds  of  the,  law 


.    '     -J  -■■  ■      ^g«inj  Ephes. 


■0'\.0     O' 


J2^tT 


i£-fit* 


or    JCSTIl'ICAIUJN.  171 

2,  8  :  "  It  is  the  gift  of  (iotl,  not  of  yourselves,  not  of  works,  lest 
any  man  should  boast ;"  and  the  same  in  Rom.  3,  24. 

Now  if  this  word,  this  exdusiva  sola,  (the  expression  alone, 
which  excludes  every  thing  else,)  is  so  objectionable  to  some,  they 
may  erase  these  words  also,  wherever  found  in  the  epistles  of  Paul : 
*^  through  grace^' — ^'^  not  of  nwr/cs^' — "the  gift  of  God,"  &c., 
"lest  any  man  should  boast,"  and  the  like  ;  for  they  are  very  deci- 
dedly exclusive  [exclusivce.)  The  words,  "  through  grace"  ex- 
clude merit  and  all  works  whatsoever. 

And  by  the  word  sola,  when  we  say  that  faith  alone  makes  us 
righteous,  we  do  not  exclude  the  Gospel  and  the  sacraments,  and  by 
holding  that  faith  alone  accomplishes  all,  invalidate  the  word  and 
sacraments,  as  our  opponents  misinterpret  our  views  on  all  subjects ; 
but  we  exclude  our  own  merit.  We  have  plainly  stated  above,  that 
faith  comes  through  the  word.  We  therefore  exalt  the  ministry 
and  the  word  more  highly  than  our  adversaiies  do,  and  say,  be- 
sides, that  love  and  works  must  follow  faith. 

We  do  not,  therefore,  exclude  works  by  the  word  sola,  or  hold 
that  they  should  not  follow  ;  but  it  is  the  confidence  in  our  own 
merit  and  works  that  we  exclude  ;  and  say  that  they  do  not  merit 
remission  of  sins.  This  we  shall  hereafter  show  more  fully  and 
dearly. 

That  we  obtain  remission  of  sins  through  faith  alone  in  Christ. 

We  think  our  opponents  must  acknowledge,  that  above  all  things 
remission  of  sins  is  necessary  to  justification ;  for  we  are  all  born  in 
sin.     Hence  we  infer : 

That,  when  we  obtain  the  remission  of  sin,  we  are  righteous  and 
pious  in  the  sight  of  God  ;  according  to  Psalm  325 1  •  "  Blessed  is  he 
whose  transorression  is  foro-iven." 

But  solely  through  faith  in  Christ,  not  through  love,  nor  on  ac- 
count of  love  or  works,  do  we  obtain  the  remission  of  sin,  although 
love  follows  faith. 

It  must  follow  therefore,  that  we  are  justified  by  faith  alone. 
For  the  sinner's  justification  means,  that  he  is  changed  into  a  pious 
being,  and  born  anew  of  the  Holy  Ghost.*  But  we  shall  presently 
endeavor  to  show  that  we  obtain  remission  of  sin  by  faith  alone,  (as 
the  minor  says,)  and  not  through  love. 

Ouropponents  have  been  trifling  with  these  important  things.    Thev 


•This  is  the   first  or  major  proposition;   and  now  follows  the  minor,  i,  c,  the 
other  proposition  of  thfj  prrceiling  argiinjpnt. 


17*2  APOLOGY. 

ask,  whether  the  remission  of  sin  and  the  infusion  of  o;iace  are  one 
change,  or  two.  It  seems  impossible  for  these  idle,  ignorant  men 
to  treat  these  things  properly  ;  for,  to  have  a  real  sense  of  sin  and  of 
the  wrath  of  God,  is  not  an  unimportant  or  trifling  subject ;  nor  is 
the  consciousness  of  the  remission  of  sin  a  feeble  consolation. 

Thus  Paul  says,  1  Cor.  lo,  o6,  o7  :  "  The  sting  of  death  is  sin  ; 
and  the  strength  of  sin  is  the  law.  But  thanks  be  to  God  who  glv- 
eth  us  the  victory  through  our  Lord  Jesus  Christ."  That  is,  sin 
alarms  the  conscience  ;  this  is  done  by  the  law,  which  shows  us  the 
earnest  zeal  and  wrath  of  God  against  sin  ;  but  through  Christ  we 
conquer.  How  is  this  effected  ]  When  we  believe — when  our 
heai'ts  are  lifted  up  by  the  prom.ises  of  grace  through  Christ,  and  rely 
upon  them.  Thus  we  prove,  that  we  obtain  remission  of  sins,  by  faith 
in  Christ,  and  not  by  works  ;  that  is,  God  cannot  be  reconciled  or  his 
wrath  appeased  by  our  works,  but  Christ  alone  is  the  Mediator  and 
Conciliator,  and  for  his  sake  alone  is  the  Father  meiciful  to  us. 

Now  no  one  by  works  can  embrace  Christ  as  a  Mediator'  but 
only  by  believing  the  w^ord  which  proclaims  him  a  Mediator. 

Therefore,  when  our  soids  are  comforted  and  lifted  up  by  the  divine 
promises  made  to  us  for  Christ's  sake,  we  obtain  the  remission  of 
sin  by  faith  alone.  For  Paul  says,  Rom.  0,  2,  that  through  him  we 
have  access  to  the  Father;  and  he  adds  expressly — hy  faith. 

In  this  way,  and  in  no  other,  are  we  reconciled  to  the  Father,  re- 
ceiving the  remission  of  our  sins,  when  we  are  encouraged  to  hold 
fast  to  the  promise,  in  which  grace  and  mercy  are  held  out  to  us 
through  Christ. 

Our  opponents  hold  respecting  Christ,  the  Mediator  and  Concili- 
ator, that  he  earns  love,  or  the  liahitum.  dilectionis,  for  us.  They 
do  not  say,  that  he  must  be  our  only  Mediator,  but  rather  bury  him 
.again,  and  pretend  that  we  have  access  to  God  through  our  works, 
that  through  these  works  we  merit  the  hnbitum,  and  can  then  come 
to  God,  by  means  of  love. 

This  is  indeed  burying  Christ  anew,  and  taking  away  the  whole 
doctrine  of  f\iith.  But  Paul,  on  the  contrary,  clearly  teaches  that 
we  have  access,  that  is,  are  reconciled  to  God  through  Christ.  In 
order  to  show  how  this  is  effected,  he  adds  that  we  have  this  acr 
cess  through  faith,  obtain  remission  of  our  sins  by  faith,  through  the 
merit  of  Christ,  and  cannot  appease  God's  anger,  except  through 
Christ.  It  is  therefore  very  clear,  that  we  do  not  merit  forgiveness 
by  our  works  or  love. 

Secondly,  it  is  certain  that  sins  are  remitted,  for  the  sake  of  the 
Propitiator  Christ,  Rom.  3,  25  •  '-'  Whom  God  hath  set  forth  to  be 


OF     JUSTIFICATION'.  173 

a  propitiation"  or  Conciliator  ;  and  it  is  expressly  added — "  through 
faith."  Accordingly  we  can  avail  ourselves  of  the  Conciliator's 
■worth,  by  embracing  the  promises  of  mercy  through  faith,  and  set- 
ting it  up  against  the  wrath  and  judgment  of  God.  And  the  same 
is  written  in  Heb.  4,  14,  lo  :  We  have  a  High  Priest  Christ,  fyc. 
Let  us  go  to  him.  ivith  joyfulness.  The  Apostle  tells  us  to  ap- 
proach God,  not  relying  on  our  own  works,  but  trusting  in  the  High 
Priest  Christ.     He  therefore  clearly  requires  faith. 

Thirdly,  Peter  says.  Acts  10,  43  :  "  To  him  give  all  the  Prophets 
witness,  that  through  his  name,  whosoever  believeth  in  him  shall  re- 
ceive remission  of  sins."  How  could  Peter  have  expressed  himself 
more  clearly  ?  He  says,  we  receive  remission  of  sin  through  his 
name  ;  that  is,  we  receive  it  through  him  not  through  ovr  merit,  not 
through  our  repentance  (or  attrition,)  not  through  o?/r  love,  not  by 
our  own  service  of  God,  not  by  our  human  ordinances  or  works  ;  and 
he  adds — if  tve  believe  in  him. 

He  therefore  requires  failh  to  exist  in  the  heart.  For  that  reason 
he  says :  "  To  him  give  all  the  Prophets  witness."  This,  it  seems 
to  me,  is  truly  appealing  to  the  Christian  or  universal  church  ;  for 
if  all  the  holy  Prophets  bear  witness,  their  decision  and  testimony  are 
truly  glorious,  grand,  excellent,  and  forcible  ;  but  of  this  passage  we 
shall  speak  more  hereafter. 

Fourthly,  remission  of  sin  is  promised  for  Christ's  sake.  There- 
fore, no  one  can  obtain  it,  unless  by  faith  alone.  For  no  one  can 
take  hold  of  the  promise  or  participate  in  it,  except  through  faith 
only.  Rom.  4,  16:  "  Therefore  it  is  of  faith,  that  it  might  be  by 
grace ;  to  the  end  the  promise  might  be  sure."  Precisely  as  if  he 
should  say,  that  if  our  salvation  and  righteousness  depended  on  our 
own  merit,  the  promise  of  GofI  would  yet  be  uncertain  artd  useless 
to  us ;  for  we  could  never  know  with  certainty,  when  our  merits 
would  suffice.  The  pious  heart  and  Christian  conscience  know  this 
full  well,  and  would  not  for  a  thousand  worlds  that  our  salvation 
depended  upon  ourselves.  Paul  agrees  with  this  view.  Gal.  3,  22: 
*' The  Scripture  hath  concluded  all  under  sin,  that  the  promise  by 
faith  of  Jesus  Christ  might  be  given  to  them  that  believe."  Here 
Paul  casts  aside  all  our  merit;  for  he  says  we  are  all  worthy  of 
death,  and  concluded  under  sin  ;  he  calls  to  mind  the  divine  promise, 
by  which  alone  we  can  obtain  the  forgiveness  of  sin  ;  and  further 
adds  how  we  become  participants  of  the  promise,  namely,  by  faith. 
This  argument,  drawn  by  Paul  from  the  very  nature  of  the  divine 
promise,  namely,  that  as  God's  promise  is  certain  and  must  remain 
Kure,  (as  it  will  not  fail  to  do,)  remission  of  sin  cannot  proceed  from 


174  APOLOGY. 

our  merit ;  else  it  would  be  uncertain,  and  we  could  not  know  when 
our  merits  would  suffice;  yes,  I  say,  this  argument,  this  foundation, 
is  a  firm  rock ;  it  is  almost  the  strongest  in  the  whole  of  Paul's  wri- 
tings, and  is  very  often  repeated  and  quoted  in  all  the  epistles. 

No  one  on  earih  will  ever  be  able  to  devise,  invent,  or  contrive 
any  thing,  by  which  this  argument  alone,  if  there  were  no  other,  can 
be  overthrown.  Nor  will  the  pious  and  conscientious  Christian  by 
any  means  permit  himself  to  be  led  away  from  the  position,  that  we 
receive  remission  of  sins  by  faith  alone,  for  the  sake  of  Christ's  mer- 
its. For  in  this  they  have  a  sure,  firm,  and  eternal  consolation 
against  sin  and  the  devil,  death  and  hell ;  while  every  thing  else 
rests  on  a  sandy  foundation,  and  is  insufficient  in  the  hour  of  temp- 
tation. 

Now,  as  we  obtain  remission  of  sin,  and  receive  the  Holy  Ghost, 
through  faith  only,  fiiith  alone  justifies  us  in  the  sight  of  God.  For 
those  who  are  reconciled  to  GotI,  are  righteous  in  his  sight,  and  are 
his  children  ;  not  on  account  of  their  purity,  but  because  of  God's 
mercy,  if  they  accept  and  embrace  it  through  faith. 

Therefore  the  Scriptures  testify,  that  we  are  justified  before  God 
by  faith.  We  shall  now  cite  passages  which  clearly  state,  that  by 
faith  we  are  made  pious  and  righteous — not  that  our  faith  is  a  work 
so  precious  and  pure,  but  solely  because  by  faith,  and  by  no  other 
means,  we  receive  the  mercy  offered. 

In  the  Epistle  to  the  Romans,  Paul  treats  particularly  of  the  man- 
ner in  which  we  are  justified  before  God  ;  and  arrives  at  the  conclu- 
sion, that  all  those  who  believe  that  God  is  merciful  to  them  through 
Christ,  are  justified  before  God  by  faith,  without  merit.  And  this 
forcible  conclusion,  this  proposition,  in  which  is  comprehended  the 
main  subject  of  the  whole  ej)istle,  yea,  of  all  the  Scriptuies,  he  lays 
down  clearly  and  unequivocally  in  the  third  chapter  to  the  Romans 
and  the  2Sth  verse:  '•'  Therefore  we  conclude  that  a  man  is  justified 
by  faith  without  the  deeds  of  the  law." 

Our  adversaries  here  contend,  that  Paul  excluded  only  the  Jewish 
ceremonies,  not  other  virtuous  works.  Paul,  however,  does  not 
speak  of  ceremonies  only,  but  properly  and  assuredly  of  all  other  works, 
and  of  the  whole  law,  or  Ten  Commandments.  For  in  the  7th  verse 
of  the  7th  chapter  he  afterwards  quotes  the  passage  from  the  Deca- 
logue :  "  Thou  slialt  not  covet."  Now  if  we  could  obtain  remission 
of  sin  by  works,  which  are  not  embraced  in  the  Jewish  ceremonies, 
and  thus  merit  righteousness,  what  need  would  there  be  of  Christ 
and  his  promises  ?  Every  thing  that  Paul  said  in  various  places  con- 
ceining  the  promises,  M'ould  here  be  overthrown  at  once.     He  would 


OF    JUSriFlC.VTlOX.  17'J 

be  in  error,  when  wi  iting-  to  the  Ephesiaris,  2,  8,  9  :  '*  For  by  grace 
are  ye  saveil,  through  tiuth  ;  and  that  not  of  yourselves  :  it  is  the  gift 
of  God  ;  not  of  works."  Again,  in  the  Epistle  to  the  Romans,  chap. 
4,  1-6,  Paul  alleges  of  Abraham  and  David: — They  hud  received 
a  commandment  from  God  concerning  circumcision.  iSow  if  any 
works  justify  before  God,  then  the  works,  which  God  had  com- 
manded at  that  time,  must  also  have  justified. 

But  Augustine  clearly  maintains,  that  Paul  is  speaking  of  the 
whole  law  ;  and  he  argues  this  at  length,  in  his  work  concerning  the 
spirit  and  the  letter,  {de  Spiritu  et  Lliera,)  when  he  finally  says  : 
"Having  now  weighed  and  treated  this  subject,  according  to  the 
strength  which  God  has  given  us,  we  arrive  at  the  conclusion,  that 
no  man  is  justified  by  the  precepts  enjoining  a  good  life,  but  by  faith 
in  Jesus  CUirist." 

Let  no  one,  however,  suppose,  that  Paul's  declaration — "Man  is 
justified  by  faith  alone" — was  made  inadvertently  ;  for  he  teaches 
this  doctrine  at  length  in  the  fourth  chapter  to  the  Romans,  verses 
4  and  5,  and  repeats  it  in  all  his  e|iistlt'S.  In  the  fourth  chapter  he 
says  :  "  Now  to  him  that  worketh  is  the  reward  not  reckoned  of 
grace,  but  of  debt;  but  to  him  that  worketh  not,  but  believeth  on 
him  that  justifieth  the  ungodly,  his  faith  is  counted  for  righteous- 
ness." 

It  is  evident,  from  these  words,  that  faith  is  the  same  thing  that 
he  calls  the  righteousness  of  God  ;  and  he  adds,  that  it  is  reckoned 
of  grace,  and  that  it  could  not  be  counted  to  us  of  grace,  if  works  or 
merit  had  any  tiling  to  do  with  it.  For  this  reason,  undoubtedly,  he 
excludes  all  works  and  all  merit,  not  only  Jewish  ceremonies, 
but  all  other  good  works  also ;  for  if  we  were  justified  before  God 
by  these  works,  faith  would  not  be  counted  to  us  for  righteous- 
ness without  works,  as  Paul  explicitly  says.  And  he  adds :  "  We 
say  that  Abraham's  faith  was  counted  unto  him  for  righteousness." 
Again,  chapter  o,  1  :  "  Therefore,  being  justified  by  faith,  we  have 
peace  with  God  through  our  Lord  Jesus  Christ" — that  is,  our  con- 
sciences have  joy  and  peace  before  (Jod. 

Rom.  10,  10:  "  For  with  the  heart  man  believeth  unto  righteous- 
ness."     Here  he  calls  faith  the  righteousness  of  the  heart. 

Gal.  2,  16:  "We  have  believed  in  Jesus  Christ,  that  we  might 
be  justified  by  the  faith  of  Christ,  and  not  by  the  works  of  the  law." 

Eph.  2,  8 :  "  For  by  grace  are  ye  saved,  through  faith  ;  and  that 
not  of  yourselves  :  it  is  the  gift  of  tiod  :  not  of  works,  lest  any  man 
.should  boast." 

John  I,  12,  1'3 :  "  Hut  as  manvas  recei\ed  him,  to  them  gave  he 


176  APOLOGY'. 

power  to  become  the  sons  of  God,  even  to  them  that  believe  on  his 
name :  Which  were  born,  not  of  blood,  nor  of  the  will  of  the  flesh, 
nor  of  the  will  of  man,  but  of  God." 

John  3,  14,  15  :  "  And  as  Moses  lifted  up  the  serpent  in  the  wil- 
derness, even  so  must  the  Son  of  Man  be  lifted  up ;  that  whosoever 
believeth  in  him  should  not  perish." 

John  3,  17  :  "  For  God  sent  not  his  Son  into  the  world  to  con- 
demn the  world  ;  but  that  the  world  through  him  might  be  saved. 
He  that  believeth  on  him  is  not  condemned." 

Acts  13,  38,  39 :  "  Be  it  known  unto  you,  therefore,  men  and 
brethren,  that  through  this  man  is  preached  unto  you  the  forgiveness 
of  sins:  And  by  him,  all  that  believe  are  justified  from  all  things, 
from  which  ye  could  not  be  justified  by  the  law  of  Moses."  How 
could  he  have  been  more  explicit  in  regard  to  the  kingdom  of  Christ 
and  justification?  He  says  that  the  law  could  justify  no  one  ;  and 
that  Christ  was  given  that  we  should  believe  that  we  are  justified 
through  him.  He  says  in  plain  terms,  that  the  law  can  justify  no 
man ;  therefore  righteousness  is  accounted  to  us  through  Christ,  if 
we  believe  thcit  God  is  gracious  unto  us  through  him. 

Acts  4,  11,  12 :  "  This  is  the  stone  which  was  set  at  naught  of 
yon  builders,  which  is  become  the  head  of  the  corner.  Neither  is 
there  salvation  in  any  other  :  for  there  is  none  other  name  under 
heaven  given  among  men,  whereby  we  must  be  saved." 

We  cannot,  however,  believe  on  the  name  of  Christ,  except  by 
hearing  his  merit  preached,  and  by  embracing  it.  By  faith  in  the 
name  of  Christ,  therefore,  and  not  by  confidence  in  our  own  works, 
'  are  we  saved.  For  the  word,  name,  here  signifies  the  cause  through 
and  for, which  salvation  comes.  Therefore,  the  praise  and  confession 
of  the  name  of  Christ,  signifies  trust  in  him,  who  alone  is  called, 
who  is  Christ,  being  the  cause  cf  our  salvation  and  the  treasure 
by  which  we  are  redeemed. 

Acts  15,  9 :  "He  purified  their  hearts  by  faith."  Hence  the 
faith,  spoken  of  by  the  Apos'les,  is  not  a  mere  historical  knowledge, 
but  a  powerful  and  vigorous  operation  of  the  Holy  Ghost,  which 
changes  the  heart.. 

Hab.  2,  4  :  "  The  just  shall  live  by  his  faith."  Here  we  are 
told  in  the  first  place,  that  the  just  are  made  just  by  faith,  if 
they  believe  that  God  is  merciful  through  Christ ;  and  secondly,  that 
faith  produces  life.  Faith  alone  gives  peace  and  joy  to  the  heart 
and  conscience,  and  eternal  life,  which  begins  here  on  earth. 

Isa.  53,  11 :  "  By  his  knowledge  shall  my  righteous  servant 
justify  many."     Now  what  is  the  knowledge  of  Christ,  but  a  sense 


Ol"    JUSTIFICATION. 


177 


of  his  benefits  and  his  promises,  which  he  preached  and  made  known 
to  the  worhl  ?  To  have  a  knowledge  of  these  benefits  is,  to  believe 
truly  in  Christ,  to  believe  that  God  will  certainly  give  what  he 
has  promised  through  Christ.  But  the  Scriptures  abound  with  such 
declarations  and  testimony.  They  treat  of  both,  the  law  of  God 
and  his  promises.  Now  the  promises  speak  of  the  forgiveness  of 
sins  and  the  reconciliation  of  God  through  Christ. 

And  in  the  writings  of  the  Fathers  we  find  many  similar  declara- 
tions. Thus  Ambrose  writes  to  Irena^us  :  "But  the  whole  world 
is  therefore  subject  to  God,  subdued  by  the  law  ;  for,  by  the  com- 
mandments of  the  law,  we  are  all  accused  ;  but  by  the  works  of  the 
law,  no  one  is  justified.  Through  the  law  sin  is  made  known  to  us, 
but  guilt  is  removed  by  faith.  It  appears,  indeed,  as  if  the  law  had 
done  harm,  by  including  all  under  sin  ;  but  Christ  the  Lord  has 
come,  and  remitted  our  sins  which  we  could  not  avoid  ;  and  has 
blotted  out  the  hand-writing,  by  the  shedding  of  his  blood.  This  is 
what  Paul  says  to  the  Romans,  f),  20  :  'The  law  entered,  that  the 
offence  might  abound  :  but  where  sin  abounded,  grace  did  much  more 
abound'  through  Jesus.  For,  inasmuch  as  the  whole  world  is  guil- 
ty, he  has  taken  away  tlie  sins  of  the  whole  world  ;  as  John  testifies, 
John  1,  29:  'Behold  the  Lamb  of  God,  which  taketh  away  the  sin 
of  the  world.'  Therefore  no  one  should  boast  of  his  works,  because 
no  one  is  justified  by  his  own  deeds ;  but  he  that  is  just,  is  made  so 
in  baptism,  in  Christ,  since  he  became  justified.  For  it  is  faith  that 
releases  us,  through  the  blood  of  Christ,  and  blessed  is  he,  whose 
sins  are  forgiven  him,  and  to  whom  grace  is  come." 

These  plain  words  of  Ambrose  evidently  coincide  with  our  doc- 
trine. He  says  that  works  do  not  justify  us,  and  that  faith  redeems 
us  through  the  blood  of  Christ.  All  the  high-titled  Sententiaries, 
(some  are  styled  angeiici,  others  subfiles,  others  again  irrefraga- 
biles,  that  is,  doctors  who  are  infallible,)  together  with  all  their 
works,  throw  less  lio;ht  on  the  meanino;  of  Paul,  than  this  sino;le 
paragra})h  from  Ambrose. 

.  In  this  sense  Augustine  also  has  written  much,  in  opposition  to 
the  Pelagians,  and  in  his  work  :  Of  the  Spirit  and  Letter  {de  Spiritu 
el  Literfi)  he  savs:  "  The  law,  with  its  righteousness,  is  set  before 
us,  in  order  that  he,  who  keeps  it,  may  live  by  it,  and  that  all,  when 
they  know  their  infiimity,  may  come  to  God,  who  alone  justifies, 
not  through  their  own  strength,  nor  the  letter  of  the  law,  which  we 
cannot  fulfil,  hut  through  faith.  No  one  can  do  a  truly  good  work, 
unless  he  first  he  righteous  and  godly;  but  righteousness  is  attained 
thiough  faith  aloiu-."      Here  he  plaiuiv  says  that  God,  who  alone 

2:5 


178  APOLOGV. 

blesses  and  sanctifies  us,  is  reconciled  ihrongh  faith,  and  that  faith 
makes  us  pious  and  just  in  the  sight  of  God. 

Again,  immediately  afterwards:  "The  law  works  fear,  but  through 
faith  we  hope  and  trust  in  God.  From  those  who  fear  the  penalty, 
grace  is  concealed.  In  this  fear,  when  a  man  is  in  anxiety,  &c., 
through  faith  he  must  f^ee  to  the  mercy  of  God,  that  He  may  give  what 
he  has  commanded  in  the  l;iw,  and  grant  his  grace."  Thus  he 
teaches,  that  by  the  law  the  heart  is  terrified,  and  through  faith 
consoled  ao-ain. 

It  is  really  strange,  that  our  adversaries  can  be  so  blind,  and  over- 
look so  manv  plain  passages  which  clearly  state  that  we  are  justified 
by  faith  and  not  by  works.  What  can  these  deluded  men  be  thinking 
of?  ])o  they  suppose,  that  the  Scriptures  so  often  and  so  plainly 
repeat  tht\se  things  without  design  ?  Do  they  imagine,  that  the 
word  of  the  Holy  Spiiit  is  doubtful  and  inconsiderate,  or  that  he 
knows  not  what  he  says  ? 

On  this  subject  these  ungodly  men  have  fabricated  the  sophistry, 
that  the  passages  of  Scripture  which  speak  of  faith,  must  be  applied 
to  fide  formata,  which  is  to  say,  that  faith  makes  no  one  godly  or 
righteous,  except  on  account  of  love  or  works.  In  short,  according 
to  their  view,  it  is  not  faith  that  justifies  us,  but  love  alone  ;  for  they 
say,  that  faith  is  compatible  with  mortal  sin.  What  is  this  but 
overthrowing  all  the  promises  of  God  and  the  pledges  of  grace,  and 
preaching  works  and  the  law  ? 

If  faith  obtains  grace  and  the  remission  of  sins  on  account  of  love, 
the  forgiveness  of  sin  must  always  be  uncertain  ;  because  we  never 
love  God  as  fervently  as  we  ought ;  nay,  we  cannot  love  God,  until 
we  are  assured  that  our  sins  are  remitted.  Hence,  when  oui-  op- 
ponents teach  us  to  rely  on  such  love  to  God  as  we  are  capable  of, 
and  upon  our  works,  they  entirely  set  aside  the  Gospel,  M'hich 
preaches  the  forgiveness  of  sins,  while  no  one  can  really  feel  or  un- 
derstand such  love  to  God,  except  he  believe,  that  by  grace  he 
obtains  remission  of  sins  through  Christ,  without  price. 

We  also  say,  that  love  must  follow  fidth,  as  Paul  tells  us.  Gal.  5, 
6  :  "  For  in  Jesus  Christ  neither  circumcision  availeth  any  thing, 
nor  uncircumcision  ;  but  faith,  which  worketh  by  love."  But  we 
must  not,  therefore,  put  our  trust  in  love,  or  build  upon  it,  as  if  we 
obtained  the  remission  of  sins  and  reconciliation  with  God  on  account 
of  love  or  through  it.  Neither  do  we  obtain  forgiveness  of  sii  s  for 
the  sake  of  other  works  which  follow,  hut  through  faith  alove. 
The  promises  of  God.  cannot  be  taken  hold  of  by  works,  but  by 
faith  alone.     Faith,  properly  speaking,  or  Jidcs  proprie  dicta,  is. 


OF    JUSTIl'ICATION.  179 

when  our  hearts  aii.l  the  Holy  Ghost  in  us,  dei-lcire  that  the  prom- 
ises of  Goil  are  true  and  certain;  this  is  the  faith,  of  which  the 
Scriptures  speak.  Now,  before  we  perform  or  accoiupUsh  any  thing, 
faitii  does  nothing  but  receive  and  accept  gifts ;  it  is  therefore  coun- 
ted to  us  for  righteousi.ess,  as  it  was  to  Abraham,  before  we  love, 
before  we  keep  the  hiw,  or  do  any  work. 

Nevertheless  it  is  true,  that  fruits  and  works  follow,  and  that  faith 
is  not  a  mere  historical  knowledge,  but  a  new  light  in  the  heart,  and 
an  energetic  operation  of  the  Holy  Spirit,  by  which  we  are  regener- 
ated, and  which  gives  comfort  and  life  to  the  affrighted  conscience. 
Since  this  faith  alone  obtains  remission  of  sin,  and  renders  us  acce]  - 
table  in  the  sight  of  God,  it  is  accompanied  by  the  Holy  Ghost,  and 
it  should  be  styled,  rather  than  the  love  which  follows,  gratia  gra- 
tum  faciens  ;  that  is,  the  grace  which  renders  acceptable. 

We  have  hitherto  presented  abundant  testimony  from  the  Fathers 
and  the  Scriptures,  for  the  purpose  of  showing  more  clearly,  that 
throucrh  faith  alone  we  obtain  the  remission  of  sin  for  Christ's  sake 
and  are  justified ;  that  is,  that  the  unrighteous  are  sanctified  and  re- 
generated. Pious  souls  may  observe  here,  that  this  doctrine  of  fliith 
is  indispensable;  for  by  it  alone  we  learn  to  know  Christ  and  his 
benefits,  and  in  it  alone  the  heart  and  conscience  find  true  and  indu- 
bitable rest  and  consolation.  If  there  is  to  be  a  Christian  church,  and 
a  Christian  faith,  they  must  preach  and  teach  a  doctrine,  which  places 
the  soul,  not  upon  error  or  sand,  but  on  a  foundation,  on  which  it 
may  firmly  rely  and  trust. 

Our  adversaries,  therefore,  are  truly  unfaithful  bishops,  preach- 
ers, and  doctors ;  they  have  hitherto  given  evil  advice  to  men,  and 
still  continue  to  do  so,  by  advancing  doctrines,  which  leave  them 
in  doubt  and  suspense,  as  to  the  remission  of  their  sins.  For  how  is 
it  possible,  that  those,  who  have  not  heard  or  do  not  know  this  im- 
portant doctrine  of  Christ — who  yet  waver,  and  doubt  whether  they 
have  forgiveness  of  their  sins — should  sustain  themselves  in  the  peril 
of  death,  and  in  the  last  gasp  and  agony?  Again,  if  there  is  to 
V)e  a  Christian  church,  the  Gospel  of  Christ  must  ever  remain 
in  it,  namely,  the  divine  promise  that  oui-  sins  are  remitted  without 
merit,  for  Christ's  sake.  Those,  who  do  not  inculcate  the  faith  of 
which  we  have  been  sj^eaking,  suppress  this  holy  Gospel  entirely. 

Now  it  is  shocking  to  hear,  that  the  scholastics  have  not  written 
a  particle  about  faith.  And  these  our  adversaries  follow,  rejecting 
ibis  most  important  doctrine  of  faith  ;  and  they  are  so  hardeni-d  and 
blind,  as  not  to  perceive,  that   they  are  thus  trampling  under  foot 


180  APOLOGY. 

the  whole  Gospel,  the  divine  promises  concerning  the  remission  of 
sins,  and  Jesus  Christ  himself. 

HI. OF  LOVE  AND  THE  FULFILMENT  OF  THE  LAW. 

On  this  point  our  opponents  meet  us  v^'ith  the  declarations.  Matt. 
19,  17 :  "  If  thou  wilt  enter  into  life,  keep  the  commandments  ;" 
and  Rom.  2,  13 :  "  Not  the  hearers  of  the  law  are  just  before  God, 
but  the  doers  of  the  law  shall  be  justified  ;"  besides  many  similar 
passages,  relative  to  the  law  and  to  works.  Before  we  reply  to  this, 
it  is  necessary  for  us  to  state  our  views  concerning  love  and  the  ful- 
filment of  the  law. 

It  is  written  in  the  Prophet  Jer.  31,  33 :  "  I  will  put  my  law  in 
their  inward  parts;"  and  Rom.  3,  31,  Paul  says:  "Do  we  then 
make  void  the  law  through  faith?  God  forbid:  yea,  we  estabhsh 
the  law."  Again,  Christ  says,  Matt.  I'J,  17  :  "  If  thou  wilt  enter 
into  life,  keep  the  commandments.''  Paul  also  says  to  the  Corin- 
thians, 1  Cor.  13,  3 :  "  If  I  have  not  charily,  it  profiteth  me  noth- 
ing." Tiiese  and  similar  passages  show  that  w^e  must  keep  the 
law,  when  we  -Ave  justified  by  faith,  and  thus  increase  more  and  more 
in  the  Spirit.  We  are  not,  however,  speaking  of  the  Mosaic  cere- 
monies, but  of  the  Ten  Commandments,  which  require  us  to  fear  and 
love  God  truly,  from  the  bottom  of  our  hearts.  Now^,  since  faith 
is  accompanied  by  the  Holy  Spirit,  and  produces  in  the  heart  a  new 
light  and  life,  it  is  true,  and  necessarily  follows,  that  faith  renews 
and  changes  the  heart.  What  kind  of  a  renovation  of  the  heart  this 
is,  we  learn  from  the  Prophet,  when  he  says  :  "  I  will  put  my  law 
in  their  inward  parts." 

Accordingly,  when  we  are  born  anew  by  faith,  and  know,  that 
God  will  be  merciful  to  us,  and  be  our  father  and  our  helper,  we  be- 
gin to  fear,  love,  thank,  and  praise  him,  to  entreat  and  look  to  him 
for  assistance,  and  to  submit  to  his  will  in  afflictions ;  then  we  also 
begin  to  love  our  neighbor.  Then  there  is,  within  us  a  new  heart, 
mind,  and  soul,  through  the  Spirit  of  Christ. 

These  things  cannot  take  place,  before  we  are  justified  by  faith 
and  born  anew  through  the  Holy  Spirit ;  because,  in  the  first  place, 
no  one  can  keep  the  law,  without  the  knowledge  of  Christ,  nor  can 
any  one  fulfil  the  law,  without  the  Holy  Spirit.  But  we  cannot  re- 
ceive the  Holy  Ghost,  except  through  faith,  as  Paul  says  to  the 
Galatians  3,  14  :  "  That  we  might  receive  the  promise  of  the  Spirit 
(hrough   faith." 

It  is,  rnoreover,  impossible  for  the  human   heart  to  love  God  by 


OF    LOVE    AND    TIIK    FULFILMENT    OF    THE    LAW.  181 

the  agency  of  the  law  or  works  alone.  The  law  manifests  nothing 
but  the  wrath  and  severity  of  God,  it  accuses  us,  and  shows  how 
fearfully  he  will  chastise  sin  with  punishments  both  temporal  and 
eternal.  Hence,  what  the  scholastics  teach  concerning  the  love  of 
God,  is  a  wild  conceit ;  it  being  impossible  to  love  God,  before  we 
know  and  embrace  his  mercy  through  faith.  Then  only  does  God 
become  [objectum  amabile)  object  amiable,  lovely. 

Although  reason  may,  to  some  extent  enable  us,  by  its  innate 
light,  to  lead  an  honest  life,  and  to  perform  the  external  woiks  of 
the  law,  without  Christ  and  the  Holy  Spirit,  yet  it  is  true,  as  we 
stated  above,  the  principal  ]iarts  of  the  divine  law,  that  is,  turning 
the  whole  heart  to  God,  and  reverencing  him  sincerely,  (as  required 
in  the  first  table,  and  in  the  first  and  highest  comraancluK'nt,)  cannot 
be  kept  without  the  Holy  Spirit. 

But  our  opponents  are  rude,  indolent,  and  ignorant  theologians. 
They  consider  only  the  second  table  of  Moses  and  its  works  ;  the 
first  table,  however,  in  which  are  embraced  the  chief  doctrines  of 
theology,  and  on  which  all  depends,  they  disregard  entirely.  Yes,  this 
most  important,  exalted,  and  holy  commandment,  which  exceeds  all 
the  understanding  of  men  and  angels,  which  concerns  the  highest  ser- 
vice of  God,  yea,  the  Deity  himself  and  the  honor  of  the  Eternal  Ma- 
jesty, and  in  which  God  commands  us,  sincerely  to  regard,  fear,  and 
love  him,  as  our  Lord  and  God,  is  treated  by  them  as  if  it  did  not 
even  belong  to  theology. 

But  Christ  is  given  to  us,  that  our  sins  may  be  forgiven  and  the 
Holy  Spirit  imparted  to  us,  for  his  sake.  This  Spirit  works  new 
light,  immortal  life,  and  eternal  righteousness  in  us,  in  order  to  mani-; 
fest  Christ  in  our  hearts,  as  we  find,  .John  16, 14  :  "  For  he  shall  re- 
ceive of  mine,  and  show  it  unto  you."  He  works  other  graces  also, 
love,  thanksgiving,  chastity,  patience,  &c.  No  one  is  able,  therefore, 
to  fulfil  the  law  without  the  Holy  Ghost ;  for  this  reason  Paul  says  : 
"  Do  we  then  make  void  the  law  through  faith  ?  God  forbid  :  yea, 
we  establish  the  law,"  Rom.  3,  31 ;  for  we  cannot  fulfil  and  keep 
the  law,  until  the  Holy  Spirit  is  given  us. 

And  Paul  remarks,  2  Cor.  3,  15,  16,  17,  that  the  veil  which 
covers  the  face  of  Moses,  cannot  be  removed,  except  by  faith 
in  Christ  the  Lord,  through  whom  the  Holy  Spirit  is  imparted. 
For  thus  he  says  :  "  But  even  unto  this  day,  when  Moses  is  read, 
the  veil  is  upon  their  heart.  Nevertheless,  when  it  shall  turn  to  the 
Lord,  the  veil  shall  be  taken  away.  Now,  the  Lord  is  that  Spirit : 
and  where  the  Spirit  of  the  Lord  is,  there  is  liberty."  By  the  veil 
Paul  means  the  opinions  and  misconceptions  of  men  relative  to  the 


182  APOLOGV. 

Ten  Commamlments  and  the  ceremonies;  namely,  that  the  hypocrites 
suppose  that  tlie  law  can  be  kept  anil  fulfiUeil  by  the  observance  of 
external  works,  and  that  the  offeiings  and  the  various  services  of  God, 
e.r  o'pere  operato,  justify  us  in  the  sia;ht  of  God.  But  this  veil  is 
drawn  from  our  hearts,  that  is,  our  false  views  are  removed,  when 
God  reveals  our  wretchedness  to  our  hearts,  and  makes  us  sensible  of 
his  wrath  and  our  sij)s.  Then  do  we  first  observe,  how  far  we  are 
from  fulfilling  the  law,  how  securely  and  blindly  all  men  continue  to 
live,  and  how  destitute  they  are  of  the  fear  of  God;  in  short,  how 
far  they  aie  from  believing,  that  God  created  heaven,  earth,  and  all 
creatures,  that  he  sustains  our  breath,  our  life,  and  all  creation  con- 
tinually, and  protects  them  against  Satan.  Here  we  first  learn,  that 
unbelief,  security,  and  contempt  of  God,  are  so  deeply  concealed  in 
us.  Here  we  first  experience,  that  we  believe  very  feebly  or  not  at 
all,  that  God  forgives  sins,  that  he  hears  prayer,  &c.  When  we  now 
hear  the  Word  and  the  Gospel,  and  know  Clirist  through  faith,  we 
receive  the  Holy  Spirit,  and  obtain  proper  views  of  God,  fear  and 
believe  in  him,  &c. 

From  this  it  is  evident,  that  we  cannot  keep  the  law  of  God  with- 
out faith,  without  Christ,  without  the  Holy  Ghost.  For  this  reason 
also  we  assert,  that  the  law  must  be  kept,  and  that  every  believer 
begins  to  keep  it,  and  increases  more  and  more  in  the  love  and  fear 
of  God,  which  is  fulfilling  the  commandments  of  God  indeed.  And 
when  we  speak  of  the  keeping  of  the  law,  or  of  good  works, 
we  include  both,  the  good  heart  internally  and  good  works  exter- 
nally. 
nyf ,  Wherefore,  our  adversaries  do  us  wnong,  in  charging  us  with  be- 
ing silent  on  the  subject  of  good  works ;  while  we  not  only  assert, 
that  men  must  do  good  works,  but  also  in  particular  point  out,  that 
the  heart  must  be  engaged  therein,  if  they  are  not  vain,  empty, 
cold,  hypocritical  works.  Experience  teaches,  that  although  the 
hypocrites  undertake  to  keep  the  law  by  their  own  strength,  they 
are  unable  to  do  so,  or  to  prove  it  by  their  deeds.  For  to  what  ex- 
tent are  they  free  from  haired,  from  envy,  contention,  rage,  anger, 
avarice,  adultery,  &c.  ?  Can  greater  vices  be  found  any  where,  than 
in  monasteries?  Human  nature  is  much  too  weak,  by  its  own 
strength,  to  resist  the  devil,  his  artifices  and  power ;  for  he  holds  all 
those  captive,  who  are  not  redeemed  by  Christ.  Divine  strength 
and  the  resurrection  of  Christ  are  necessary  to  overcome  the  devil. 
And  since  we  know  that  we  become  participants  of  Christ's  strength 
and  victory  through  fiiith,  we  can  pray  God,  upon  the  promise  given, 
to  protect  and  govern  us  by  his  Sjiirit,  thai  the  devil  may  not  over- 


OF    LOVE    AND    THE    FULFILSIENT    OF    THE    LAW.  183 

throw  or  ruin  us ;  else  we  shall  constantly  fall  into  error  and  abom- 
inable vices. 

Paul  therefore  says,  not  of  us,  but  of  Christ,  Eph.  4,  8  :  "  He  led 
captivity  captive;"  for  Christ  conquered  the  devil,  and  promised  the 
Holy  Ghost  through  the  Gospel,  that  by  his  assistance  we  may 
overcome  every  evil.  And  in  1  John  3,  8,  it  is  written  :  "  For  this 
purpose  the  Son  of  God  was  manifested,  that  he  might  destroy  the 
works  of  the  devil." 

For  these  reasons,  we  teach  not  only  how  the  law  may  be  kept, 
but  also  how  all  that  we  do  becomes  pleasing  to  God,  not  because 
we  are  able,  in  this  life,  to  keep  the  law  so  perfectly  and  purely,  but 
because  we  are  in  Christ,  as  we  shall  hereafter  show.  It  is  evident, 
then,  that  our  divines  tench  the  truth  concerning  good  works,  and 
we  add,  that  it  is  impossible  for  true  faith,  which  comforts  the  heart 
and  receives  the  forgiveness  of  sins,  to  be  without  the  love  of  God. 
For,  through  Christ  we  approach  the  Father,  and  when  we  are  re- 
conciled to  God  through  Christ,  then  only  do  we  believe  anrl  deter- 
mine fully  in  our  hearts,  that  there  is  a  true  and  living  God,  and 
that  we  have  a  Father  in  heaven,  who  is  constantly  looking  down 
upon  us,  who  must  be  feared,  and  should  be  loved  on  account  of  his 
unspeakable  favors.  Him  we  should  always  thank  sincerely,  and  to 
him  accord  praise  and  honor,  who  hears  our  prayers,  our  sighs,  and 
our  groanings,  as  John  says  in  his  first  Epistle,  4,  19:  "We  love 
him,  because  he  first  loved  us;"  for  he  gave  his  Son  for  us,  and  re- 
mitted our  sins.  Here  John  clearly  shows,  that  faith  goes  before, 
and  love  follows. 

This  faith,  moreover,  dwells  in  those,  who  are  truly  penitent, 
whose  alarmed  consciences  feel  the  wrath  of  God  and  their  own  sins, 
and  seek  grace  and  remission  of  sin.  And  in  this  state  of  alarm, 
anxiety,  and  trouble,  faith  first  exhibits  itself,  and  must  be  cherished 
and  increased.  Faith  cannot,  for  this  reason,  exist  in  carnal  minded 
men,  who  feel  secure,  and  live  after  the  will  and  the  lusts  of  the 
flesh.  Paul  says,  Rom.  8,  1:  "There  is,  therefore,  now  no  con- 
demnation to  them  which  are  in  Christ  Jesus,  who  walk  not  after 
the  flesh,  but  after  the  Spirit."  Again,  verses  12,  13:  "We  are 
debtors,  not  to  the  flesh,  to  live  after  the  flesh.  For  if  ye  live  after 
the  flesh,  ye  shall  die:  but  if  ye  through  the  Spirit  do  mortify  the 
deeds  of  the  body,  ye  shall  live."  Faith  therefore  which  is  found 
only  in  truly  penitent  souls,  cannot  co-exist  with  mortal  sin,  as  our 
opponents  assert.  Consequently  it  cannot  exist  in  those  who  live 
in  a  carnal  manner  after  the  worl  1,  according  to  the  will  of  Satan 
and  the  lusts  of  the  flesh. 


184  APOLOGY. 

From  among  these  fruits  and  effects  of  faith  our  opponents  select 
but  one, — namely,  love, — and  teach  that  love  justifies  us  in  the 
sight  of  God  ;  consequently  they  are  nothing  but  preachers  of  works, 
and  teachers  of  the  law.  They  do  not,  in  the  first  place,  teach  that 
we  obtain  the  remission  of  sin  through  faith.  They  do  not  preach 
Christ,  the  Mediator,  that  through  him  we  receive  the  mercy  of  God, 
but  speak  of  our  love  and  our  works ;  and  yet  they  do  not  tell  us 
what  kind  of  love  it  is,  nor  are  they  able  to  define  it. 

They  boast  of  their  ability  to  fulfil  or  keep  the  law,  although  the 
honor  belongs  to  Christ  alone.  Thus  they  oppose  their  own  works 
to  the  judgment  of  God,  and  maintain  that  they  merit,  de  condigno, 
grace  and  eternal  life.  This  is,  indeed,  a  perfectly  vain  and  impious 
confidence  in  their  own  works.  For  it  is  impossible  iu  this  life  even 
for  Christians  and  saints  themselves,  to  keep  the  law  of  God  per- 
fectly ;  for  evil  inclinations  and  desires  always  remain  in  us,  although 
the  Holy  Ghost  resists  them. 

Some  one  of  them  may  ask :  "  Since  we  acknowledge  that  love  is 
the  offspring  of  the  Spirit,  and  since  it  is  called  a  holy  work  and  the 
fulfihnent  of  the  law,  why  we  do  not  also  teach  that  it  justifies  us 
before  God  ?" 

Reply, — First,  most  assuredly  we  do  not  receive  the  forgiveness 
of  sins  either  through  love  or  on  account  of  it,  but  through  faith 
alone  for  Christ's  sake.  Faith  alone  in  the  heart  looks  upon  the 
promises  of  God  ;  faith  alone  is  the  assurance,  upon  which  the  heart 
rests  with  certainty,  that  God  is  merciful — that  Christ  died  not  in 
vain,  &c.  This  faith  alone  overcomes  the  terrors  of  sin  and  death. 
He  that  still  wavers,  or  doubts  that  his  sins  are  remitted,  does  not 
confide  in  God,  but  he  despairs  of  Christ ;  because  he  believes  his  sins 
to  be  greater  and  stronger  than  the  death  and  blood  of  Christ;  and 
yet  Paul  says,  Rom.  5,  20,  that,  "Where  sin  abounded,  grace  did 
much  more  abound,"  that  is,  it  was  stronger,  richer,  and  more 
powerful. 

Now  if  any  one  expects  to  obtain  the  remission  of  his  sins,  on 
account  of  his  love,  he  reviles  and  dishonors  Christ,  and  will  dis- 
cover, in  his  last  moments,  when  he  must  appear  before  the  judg- 
ment seat  of  God,  the  vanity  of  such  confidence.  It  is  therefore 
certain,  that  we  are  justified  by  faith  alone.  And  as  we  do  not  ob- 
tain the  remission  of  sin  by  good  works  and  virtues  :  such  as  patience, 
chastity,  obedience  to  government,  and  yet  these  virtues  follow  faith; 
so  we  do  not  obtain  remission  of  sin  on  account  of  love  to  God,  al- 
though it  must  follow  faith. 

But  when  Christ  declares,  Luke  7,  47  :  "  Her  sins,  which  are 


OF  LOVE  AND  THE  FULl'lLMKNT  OF  THE  LAW.      185 

many,  are  forgiven :  for  she  loved  much,"  he  himself  explains  his 
words  by  saying  verse  50  :  "  Tliy  I'ailli  hath  saved  thee."  Christ 
did  not  wish  to  leave  the  impression,  that  the  woman  merited  the  for- 
giveness of  sins  by  her  work  of  love;  hence,  he  expressly  declared  that 
her  faith  had  saved  her.  Now  it  is  faith  which  relies  on  the  mercy 
of  God  and  his  Word,  and  not  upon  works.  If  we  believe  that  faith 
can  rely  both  upon  God  and  the  works  of  men  at  the  same  time,  we 
certainly  do  not  understand  what  faith  is.  The  alarmed  conscience 
cannot  be  appeased  by  its  own  works,  but  must  cry  for  mercy  ;  and 
there  are  no  other  means,  by  which  it  can  be  consoled  and  relieved, 
but  the  Word  of  God.  The  narrative  itself  shows  plainly  in  this 
place,  what  Christ  calls  love.  The  woman  comes  to  Christ,  confi- 
dent of  obtaining  the  remission  of  her  sins  from  him.  Truly  this  is 
acknowledging  and  honoring  Christ ;  for  greater  honor  than  this  no 
one  can  confer  upon  him.  It  is  really  confessing  Christ,  or  the 
Messiah,  to  seek  lemission  of  sin  i>om  him  ;  ant!  to  recognize  Christ 
in  this  manner,  to  confess  and  receive  him  thus,  is  to  believe  on  him 
sincerely. 

But  Christ  did  not  use  the  words,  "she  loved  much,"  while  speak- 
ing with  the  woman,  but  when  he  spoke  to  the  Pharisee.  For 
Christ,  the  Lord,  compared  the  whole  honor,  conferred  on  him  by 
the  Pharisee,  with  the  offerings  and  works  of  the  woman.  He  re- 
proves the  Pharisee  for  not  recognizing  him  as  Christ,  although 
he  was  honored  as  a  guest,  and  a  pious  and  holy  man.  But 
he  commends  the  worship  of  the  woman,  the  confession  of  her  sins, 
and  her  eifort  to  obtain  their  remission  from  him.  This  noble  ex- 
ample justly  moved  Christ  to  reprove  the  Pharisee,  who,  although 
a  wise  and  honorable  man,  still  did  not  believe  on  him.  He  re- 
prf)ached  him  with  his  unbelief,  and  achnonished  him  by  the  example 
of  the  woman,  as  though  he  would  say  to  the  Pharisee:  shame  upon 
thee!  that  thou  art  so  blind  as  not  to  recognize  me  as  Christ  and 
the  Messiah,  although  ihou  art  a  teacher  of  the  law  ;  while  this  wo- 
man, poor  and  without  learning,  recognizes  me. 

Here,  therefore,  he  commends  not  only  love,  but  the  whole  cnltxis, 
or  service  of  God,  faith  with  its  fruits,  Avhile  speaking  to  the  Phari- 
see of  the  fruits.  Because  faith  in  the  heart  cannot  be  shown  or 
exhibited  toothers,  except  by  its  fruits;  these  establish  the  truth  before 
men,  that  faith  is  in  tlie  heart.  Christ  did  not  mean  that  love  and 
works  shoidd  be  the  treasure,  b\  which  our  sins  are  recomjunsed  ; — 
that  treasure  is  the  bidod  <A' ( 'hrisl.  This  (  onti()vers,\ ,  therelore,  con- 
cerns an  important  and  weighty  matter,  involving  the  hiuliesf,  the 
surest,  the  eternal  consolation  of  [tious  souls,  namely,  whether  we 

21 


185  '  ArOLOGY. 

should  trust  in  Christ's  merits,  or  in  our  own  works.  If  wc  trust  in 
our  own  works,  we  rob  Christ  of  his  honor,  and  he  ceases  to  be  the 
Mediator  and  Concihator ;  and  besides  we  shall  finally  learn,  that 
such  confidence  is  vain,  and  will  lead  consciences  only  into  despair; 
for  unless  we  obtain  remission  of  sin  and  reconciliation  to  God 
throuo-h  Christ,  without  our  merit,  then  no  one  will  obtain  remission 
of  sin,  without  having  kept  the  whole  law.  For  the  law  cannot 
justify  us  before  God,  while  it  is  our  accuser.  Now,  no  one  can 
boast  of  having  satisfied  the  law.  Hence  we  must  seek  consolation 
elsewhere, — namely,  in  Christ. 

Now  we  shall  endeavor  to  reply  to  the  question  proposed  above: 
why  d'oes  not  love,  or  dilcdio,  justify  any  one  before  God  ?  Our  oppo- 
nents are  correct  in  regarding  love  as  the  fulfilment  of  the  law  ; 
hence  it  would  be  true  indeed  that  love  justifies  us,  provided  we 
keep  the  law.  But  who  dares  to  boast,  who  can  say  in  truth,  that  he 
keeps  the  law  and  loves  God  as  the  law  commands?  We  have 
shown  above,  that  God  gave  us  the  promise  of  grace,  because  we 
are  unable  to  keep  the  law.  Paul,  therefore,  invariably  says  that  we 
cannot  be  justified  before  God  by  the  law. 

Our  opponents  have  certainly  gone  far  astray  on  this  point,  and 
even  mistakeji  the  main  question ;  because,  in  this  matter  they  consider 
nothing  but  the  law.  Reason  and  the  wisdom  of  man  can  come  to 
no  other  conclusion,  but  that  we  must  become  godly  through  the  obser- 
vance of  laws,  and  that  whoever  keeps  the  law  externally  is  holy  and 
just.  The  Gospel,  however,  turns  us  around, directing  us  from  the  law 
to  the  divine  promises,  and  teaching  that  we  are  not  justified  by  the  law, 
which  no  one  can  keep;  but  by  the  gift  of  reconciliation  for  Christ's 
sake,  which  we  obtain  through  fiiith  alone.  For  before  we  can  ful- 
fil one  tittle  of  the  law,  we  must  believe  in  Christ,  through  whom 
w^e  are  reconciled  to  God,  and  first  obtain  remission  of  sin.  O,  Lord  I 
how  dare  these  men,  who  deny  that  we  obtain  remission  of  sin 
through  faith  in  Christ,  call  themselves  Christians,  or  say  that  they 
have  ever  looked  at  or  read  the  books  of  the  Gospel  ?  It  is  awful 
to  a  Christian  even  to  hear  this. 

Secondly. — It  is  certain,  that  even  those  who  are  regenerated 
through  faith  and  the  Holy  Spirit,  are  nevertheless  not  entirely  pure, 
and  do  not  keep  the  law  perfectly,  while  this  life  continues.  For, 
although  they  receive  the  first  fruits  of  the  Spirit,  and  though  the  new, 
yea  eternal  life  has  made  a  beginning  in  them,  some  portion  of  sin  and 
evil  desire  still  remains  in  them,  and  the  law  finds  much  whereof  to 
accuse  them.  Hence,  although  love  to  God  and  good  works  shall 
and  must  dwell  in  Christians,  still  they  are  not  justified  before  God 


OP    LOVE    AND    THE    FULFILMET<FT    OF    THE    LAW. 


187 


on  account  of  such  works  of  their  own,  but  for  the  sake  of  Christ, 
through  faith.  Confidenvie  in  our  own  fulfihrient  of  the  iaw,  is  pure 
idolatry,  even  blasphemy  against  Christ,  and  it  must  finally  fail  and 
lead  us  to  despxiir. 

It  must,  therefore,  stand  as  impregnable  ground,  that  we  become 
acceptable  and  just  before  God,  for  the  sake  of  Christ,  through  faith, 
and  not  on  account  of  our  love  and  works.  This  we  shall  endeavor 
to  set  forth  in  a  clear,  positive,  and  tangible  form. 

While  the  heart  has  no  peace  with  God,  it  cannot  be  just ;  because 
it  shrinks  from  the  wrath  of  God,  falls  into  despair,  and  feels  un- 
willing that  God  should  judge.  Hence,  the  heart  cannot  be  just  and 
acceptable  in  the  sight  of  God,  because  it  is  not  at  peace  with  liim. 
Faith  alone,  then,  pacifies  the  heart,  which  obtains  rest  and  life, 
(Rom.  5,  1,)  when  it  freely  and  confidently  relies  upon  the  promises 
«f  God,  for  Christ's  sake.  But  otir  works  can  never  pacify  the 
heart;  for  we  continually  find  that  they  are  impure;  consequently  it 
must  follow,  that  through  faith  alone  we  become  acceptable  to 
God  and  righteous,  when  we  are  satisfied  in  our  hearts,  that  God 
will  be  merciful  to  us,  not  on  account  of  our  works  and  our  fulfil- 
ment of  the  law,  but  by  grace  alone,  for  Christ's  sake. 

What  can  our  opponents  allege  against  this  argument?  What 
can  they  contrive  or  devise  in  opposition  to  this  manifest  truth  ? 
For  it  is  undoubtedly  true,  and  experience  very  forcibly  teaches,  that 
our  works  or  worship  cannot  afford  peace  to  our  consciences,  when 
we  truly  feel  the  judgment  and  wrath  of  God,  or  fi\]\  into  tempta- 
tion. The  Scriptures  abundantly  confirm  this,  as  in  Psalm  143,  2 : 
*'  Enter  not  into  judgment  with  thy  servant :  for  in  thy  sight  shall 
no  man  living  [>e  justified."  Here  the  Psalmist  clearly  testifies,  that 
all  the  saints,  all  the  pious  children  of  God,  having  the  Holy  Spirit, 
tmless  God  remit  their  sins  through  grace,  have  sins  still  remaining 
in  the  flesh.  When  David  says  in  another  place  :  "  Judoe  me,  O 
Lord,  according  to  my  righteousness,"  (Psalm  7,  8,)  he  sjieaks  of 
bis  cause,  and  not  of  his  own  righteousness ;  but  his  prayer  is,  that 
God  would  protect  his  cause  and  his  Word, — since  he  says:  Ji/do;e, 
Lord/  my  cause.  Again,  Psalm  130,  3,  he  clearly  asserts,  tliat  no 
one,  not  even  the  greatest  saint,  can  bear  the  judgment  of  God,  if  he 
would  mark  iniquities,  saying:  ''If  thou,  Lord,  shouldst  mark  ini- 
(juities,  O  Lord,  who  shall  stand?" 

And  thus  Job  says,  9,  2H ;  "I  am  afraid  of  all  my  sorrows,  I 
know  that  thou  wilt  not  hold  me  innocent."  Again,  verses  30,  31  : 
*'  If  I  wash  myself  with  snow-water,  and  make  my  liands  never  so 
clean;  yet  shalt  thou  plunge  me  in  the  ditch,  ajid  mine  own  clotjies 


IbH  APOLOGY. 

shall  nhlior  me."  Again  in  the  Proverbs  of  Solomon  20,  9  :  "  Who 
can  say,  1  have  made  my  heart  clean  ?"  And  1  John  1,  8  :  "  If  we 
say  tliat  we  have  no  sin,  we  deceive  ourselves,  and  the  truth  is  not 
in  us." — Thus,  in  the  Lord's  prayer,  even  the  saints  pray — "  For- 
give us  our  debts,"  Matt.  6,  12;  consequently  they  also  are  guilty  anil 
sinful.  Again,  Numb.  14,  IS :  "  The  Lord  is  loiig-sulTering,  and 
ol' great  mercy,  forgiving  iniquity  anil  transgression,  anil  by  no  means 
clearing  the  guilty  ;  visiting  the  iniquity  of  the  fathers  upon  the  chil- 
dien  unto  the  third  and  fourth  generation."  Zachariah  the  pro])het, 
2,  13,  says:  "  Be  silent,  O  all  ilesh,  before  the  Lord  ;"  and  Isaiah, 
40,  6  :  "  All  flesh  is  grass," — that  is,  the  flesh  and  all  the  righte- 
ousness of  which  we  are  capable,  cannot  bear  the  judgment  of  God. 
And  we  find,  Jonah  2,  8  :  "  They  that  observe  lying  vanities  forsake 
their  own  mercy."  Wherefore  mercy  alone  sustains  us — our  own 
works,  merits,  and  power  cannot  help  us. 

These  and  similar  declarations  in  the  Scriptures,  show  that  our 
works  are  impure,  and  that  we  need  grace  and  mercy  ;  therefore 
works  do  not  afford  the  conscience  peace,  but  mercy  alone,  which 
we  apprehend  through  faith. 

Thirdly. — Nevertheless  Christ  still  remains  the  only  Mediator  and 
Conciliator,  when  we  are  thus  born  anew  in  him.  Hence  those  are 
in  error,  who  pretend  that  he  acquires  for  us  only  primam.  fi;ralia7ny 
or  the  first  grace,  and  that  we  must  afterwards  earn  eternal  life  by 
our  own  works  and  merits.  He  remains  the  oidy  Mediator,  and  we 
should  entertain  no  doubt,  that  God  is  gracious  to  us  for  his  sake 
alone,  although  we  are  even  unworthy  of  it ;  as  Paul  says,  Rom.  5, 
2  :  "  By  whom  also  we  have  access  by  faith  into  this  grace  wherein 
we  stand."  Our  best  works,  even  after  we  receive  the  grace  of  the 
Gosj)el,  (as  we  said,)  are  still  imperfect.  For  sin  and  the  fall  of 
Adam  are  not  so  insignificant,  as  liuman  reason  supposes.  The  ter- 
rible wrath  of  God,  entailed  upon  us  by  disobedience,  exceeds  the 
understanding  and  all  the  conceptions  of  man.  A  most  fearful  cor- 
ruption has  come  upon  the  whole  nature  of  man,  which  no  power 
but  God's  can  restore.  The  Psalmist  therefore  says,  32, 1 :  "  Bless- 
ed is  he  whose  transgression  is  forgiven."  Hence  we  stand  in  need 
of  grace,  of  God's  merciful  goodness,  and  the  forgiveness  of  sins, 
though  we  have  performed  many  good  woiks.  That  grace,  how- 
ever, is  obtained  only  through  faith.  Consequently  Christ  alone 
continues  to  be  the  High  Priest  and  Mediator ;  and  whatever  good 
we  may  do,  or  to  whatever  extent  we  may  keep  the  law,  this  does  not 
please  God  in  itself,  but  because  we  cleave  to  Christ,  and  are  consci- 
jOini  that  God  is  gracious  to  us,  not  for  the  sake  of  the  law,  but  of  Christ. 


OF    LOVE    AND    THE    FULFILINIENT    OF    THE    I, AW.  ifei) 

Fourthly. — If  we  should  iniiiiiUiin  the  doctiine,  tliat,  alter  we  re- 
ceive the  Gos[)el  and  are  reireiierated,  we  must  merit  tlie  (continued 
favor  of  God  by  our  works,  and  not  through  faith,  our  conscience 
could  not  be  pacified,  but  must  despair.  For  the  hiw  continually 
accuses  us,  because  we  are  unable  to  keep  it  perfectly,  as  the 
universal,  holy,  Christian  church,  and  all  the  saints  have  ever  ac- 
knowledged, and  still  acknowledge.  Thus  Paul  says,  Rom.  7,  19: 
"  For  the  good  that  I  would,  I  do  not ;  but  the  evil  which  I  would 
not,  that  I  do,"  &c.  Again,  verse  2o :  "  With  the  (h'sli  I  serve  the 
law  of  sin."  No  one  fears  and  loves  God  with  his  whole  heart,  as 
he  is  bound  to  do ;  no  one  bears  the  cross  and  aflliction  with  entire 
submission  to  God ;  we  all  frequently  doubt,  in  our  weakness,  w'hether 
God  takes  care  of  us,  ami  regards  us,  and  heai's  our  prayers.  We 
frequently  murmur  with  impatience  against  God,  when  the  ungodly 
prosper  and  the  pious  are  afflicted.  Again,  who  is  it  that  peifornts 
his  duty  perfectly  in  his  vocation,  or  who  is  not  angry  with  God  in 
temptations,  when  God  withdraws  himself?  Who  loves  his  neighbor 
as  himself?  Who  is  free  from  all  manner  of  evil  lusts  ?  Of  all  these 
sins  the  Psalmist  says,  Psalm  32,  (3 :  "  For  this  shall  every  one,  that 
is  godly,  pray  unto  thee  in  a  time  when  thou  mayest  be  found.'* 
Here  he  tells  us,  that  all  the  saints  must  pray  for  the  remission  of 
sins. 

Therefore,  those  are  perfectly  blind,  who  maintain  that  the  evil 
desires  in  the  flesh  are  not  sins.  Paul  says  of  them,  Gal.  5,  17 : 
"  The  flesh  lusteth  against  the  Spirit,  and  the  Spirit  against  the  flesh ;" 
for  the  flesh  ))laces  no  confidence  in  God,  relies  on  the  world  and 
temporal  goods,  seeks  man's  consolation  and  aid  in  afiliclions,  even 
against  God's  will,  doubts  his  mercy  and  assistance,  and  murmurs 
against  him  in  crosses  and  temi^tations  ;  all  this  is  against  the  com- 
mandments of  God.  The  Holy  Ghost  contends  and  strives  in  the 
hearts  of  the  saints,  against  the  sin  inherited  from  Adarn,  in  order 
to  remove  and  destroy  the  poison  of  the  old  Adamic  nature, — the 
evil,  desperate  character  of  the  heart, — and  to  produce  in  us  another 
mind  and  disposition. 

Augustine  also  says,  "  We  keep  all  the  commandments  of  God, 
when  all  is  forgiven  us  that  we  do  not  keep."  Hence  he  as- 
serts that  even  the  good  works  wrought  in  us  by  the  Holy  Spirit, 
are  pleasing  to  God,  only  when  we  believe  (h.it  he  accepts  us  for 
Christ's  sake,  and  not  because  they  arc  in  themselves  worthy  of  iiis 
acceptance. 

And  .Jerome  says  in  opj)nsition  lo  Pelagius:  "We  are  justified 
when  we  acknowledge  oui selves  to  be  sinners;  and  our  iii,hleous- 


190  APOLOGV. 

ness  does  not  depenci  on  our  merit,  but  on  the  mercy  of  God."  For 
tliis  reason,  though  we  abound  in  truly  good  works,  and  have  thus 
begun  to  keep  the  law  of  God,  like  Paul  when  he  preached  faithfully, 
still  we  must  have  faith;  we  must  trust  that  God  is  gracious  and  re- 
conciled to  us  for  Christ's  sake,  not  on  account  of  our  works,  be- 
cause nieicy  cannot  be  embraced,  except  through  fiiith  alone.  Those, 
therefore,  who  teach  that  we  become  acceptable  to  God  on  account 
of  our  w^orks,  and  not  for  the  sake  of  Christ,  lead  the  conscience  into 
<iespair. 

From  this  it  is  sufficiently  evident,  that  faith  alone  justifies  us  be- 
fore God,  that  is,  obtains  grace  and  the  remission  of  sins  for  the  sake 
of  Christ,  and  leads  us  to  a  new  birth.  Again,  it  is  plain  enough, 
that  we  receive  the  Holy  Ghost  through  faith  alone  ;  that  our  works 
and  our  first  efforts  to  keep  the  law,  are  not  in  themselves  pleasing 
to  God.  We  must  therefore,  althoucrh  we  abound  in  good  works, 
like  Paul  and  Peter,  seek  our  righteousness  elsewhere, — namely,  in 
the  piomise  of  the  grace  of  Christ.  Moreover,  as  faith  alone  paci- 
fies the  conscience,  it  must  follow  that  faith  alone  justifies  us  before 
God.  For  if  we  wish  to  teach  the  truth,  we  must  always  maintain 
that  we  become  acceptable  to  God,  not  on  account  of  the  law,  nor 
on  account  of  works,  but  for  the  sake  of  Christ.  Because  the  honor 
which  belongs  to  Christ,  should  not  be  given  to  the  law  or  to  our 
niiseruble  works. 

Reply  to  the  arguments  of  our  opponents. 

Having  now  set  forth  the  true  principles  of  this  subject,  namely, 
the  difference  between  the  law  and  the  divine  promises,  it  is  easy  to 
refute  the  objections  of  our  opponents.  They  introduce  passages 
relating  to  the  law  and  good  works;  those,  how^ever,  whicli  speak 
of  the  promises  of  God,  they  omit.  But  to  all  their  quotations  con- 
cerning the  law,  it  may  be  briefly  replied,  that  the  law  cannot  be 
kept  without  Christ;  and  although  works,  externally  good,  may  be 
performed  without  Christ,  still  God  has  no  pleasure,  on  that  account, 
in  the  person  pejfbrming  them.  Hence  those  teaching,  or  preaching 
of  good  works,  siiould  always  add,  that  faith  must  precetle,  that  God 
accepts  them  solely  for  the  sake  of  faith  in  Christ,  and  that  these 
works  are  fruits  and  testimonies  of  faith. 

This  doctrine  which  we  niainfain  is  very  explicit,  and  will  bear 
the  light,  and  a  comparison  with  the  holy  Scriptures.  It  is  here 
also  clearly  and  correctly  presented  to  those  who  desire  informa- 
tion, aud  do  not  wilfully  deny,  the  truth.     In  order  properly  to  un- 


OF  LOVE  AND  THE  FULFILMENT  OF  THE  LAW.      191 

derstand  the  benefits  of  Christ  and  the  f^reat  treasure  of  the  Gospel, 
(which  Paul  so  highly  extols,)  it  is  necessary  for  us  to  separate,  as 
far  from  each  other  as  heaven  and  earth,  the  promises  of  God  and 
the  protfered  grace,  on  the  one  hand,  and  the  law  on  the  other.  A 
desperate  cause  requires  many  and  vatious  comments;  hut  in  a  good 
cause,  one  or  two  thorough  expositions  generally  solve  all  imagined 
objections.  So  in  the  case  before  us,  this  one  solution  explains  all 
the  passages  which  are  quoted  against  us,  namely,  that  no  one  can 
properly  keep  the  law  without  Christ,  and  that,  though  external 
good  works  are  performed,  we  are  not  acceptable  to  God  without 
Christ ;  for  we  maintain  that  the  Scriptures  hold  forth  these  two 
doctrines  of  the  law  and  the  promises  of  grace. 

Eut  our  opponents  without  the  least  hesitation  trample  un<ler  their 
feet  the  whole  Gospel,  and  all  the  promises  of  grace  in  Christ.  Thus 
they  teach,  that  we  obtain  the  remission  of  sins  on  account  of  our 
love  anil  works,  and  not  through  faith.  For  the  grace  and  assistance 
of  God  must  be  very  doubtful,  if  they  depend  on  our  works  ;  because 
we  can  never  be  certain,  when  we  have  done  enough,  or  whether 
the  works  are  sufficiet)tly  holy  and  pure. 

Consequently  the  forgiveness  of  sins  would  likewise  be  uncertain, 
and  the  promises  of  God  would  be  destroyed,  as  Paul  says,  Rom.  4, 
14:  "  If  they  which  are  of  the  law  be  heirs,  faith  is  made  void,  and 
the  promise  made  of  none  effect."  We,  therefore,  teach  the  heart 
and  conscience  to  comfort  themselves  with  the  promises  of  God, 
which  remain  firm,  offering  grace  and  the  forgiveness  of  sins  for 
Christ's  sake,  and  not  on  account  of  our  works. 

Besides,  we  also  teach  in  relation  to  good  works  and  the  law,  not 
that  we  merit  the  remission  of  sins  through  the  law,  or  that  we  are 
acceptable  to  God  on  account  of  the  law,  but  that  God  would  have 
good  works.  For  we  must  (as  Paul  says,  2  Tim.  2,  15)  rightly 
divide  and  separate  the  Word  of  God,  the  law  on  the  one  side,  and 
the  promises  of  God  on  the  other.  We  must  observe  what  the  Scrip- 
tures say  of  the  promises,  and  what  of  the  law  ;  for  while  the  Scrip- 
tures enjoin  and  recommend  good  works,  they  exalt  the  promises  of 
God,  and  Christ,  the  real  treasure,  many  thousand  times  higher. 

We  should  and  must  do  good  works,  because  God  requires  them  ; 
they  are  the  fruits  of  faith,  as  Paul  says  to  the  Ephcsians  2,  10: 
*'  We  are  his  workmanship,  created  in  Christ  .Jesus  unto  good  works." 
For  this  reason  good  works  should  follow  faith,  as  thanksgivings  to 
God;  that  our  laiih  may  l)e  exercised,  increased,  and  strengthened 
through  them,  and  that  others  may  be  admonished  by  our  profession 
and  good  dej)ortment.     Therefore  Paul  says,  that  Abraham  received 


192  APOLOGY. 

circumcision,  not  that  he  might  be  justified  on  account  of  the  work, 
but  that  he  might  have  a  sign  on  his  body,  to  admonish  him  that  he 
should  ever  increase  in  his  faith,  confess  it  to  others,  and  incite  them  by 
his  testimony  to  believe.  Thus  Abel  made  an  acceptable  sacrifice  to 
God  by  faith,  for  the  sacrifice  did  not  please  God,  ex  opere  operafo, 
but  Abel  felt  assured  that  God  was  gracious  to  him,  and  performed 
the  work  for  the  purpose  of  exercising  his  faith,  and  inciting  others 
by  his  example  and  profession  to  believe. 

Now  since  good  works  ought  to  tbllow  faith  in  this  way,  and  in  no 
other,  those  who  do  not  believe  that  their  sins  are  remitted  unto  them 
for  the  sake  of  Christ,  without  any  merit  of  their  own,  perform  their 
works  with  quite  a  different  view.  Because,  when  they  see  the 
good  works  of  the  saints,  they  judge  the  latter  according  to  the 
manner  of  man,  and  imagine,  that  they  have  obtained  the  forgiveness 
of  their  sins,  or  that  they  were  justified  before  God  by  their  works. 
For  this  reason  they  imitate  the  saints  in  their  works,  thinking  that 
they  shall,  in  the  same  manner,  obtain  the  remission  of  their  sins  and 
appease  the  wrath  of  God. 

We  condemn  this  manilest  error  and  false  doctrine  concerning 
works :  first,  because,  when  we  hold  forth  our  works  instead  of 
Christ,  as  a  treasure,  as  a  reconciliation  of  the  wrath  of  God,  and  as 
a  compensation  for  sin,  we  deprive  Christ,  the  true  Mediator,  of  his 
honor,  and  give  it  to  our  feeble  works :  but  the  honor  should  belong 
solely  to  Christ,  and  not  to  our  miserable  works. 

Secondly,  the  conscience  cannot  find  peace  in  such  works ;  for 
although  men  perform  many  good  works,  although  they  are  zealous 
to  do  them,  yet  no  work  is  so  pure,  important,  or  precious,  as  to  pro- 
pitiate God,  or  to  secure  eternal  life,  in  short  to  give  peace  and  joy 
to  the  conscience. 

Thirdly,  those  who  build  upon  their  works,  never  become  truly 
acquainted  with  God  or  his  will ;  I'or  he  that  doubts  the  grace  of 
God,  cannot  believe  that  he  will  be  heard,  and  as  he  cannot  call 
uj)()n  God,  he  cannot  realize  divine  assistance,  nor  learn  to  know 
God.  But  when  we  have  faith,  namely,  the  assurance  that  God  is 
nuMciful  to  us  through  Christ,  we  can  cheerfully  call  upon  God,  and 
learn  to  know  him  and  his  will. 

The  error,  however,  concerning  works,  clings  closely  to  the  world. 
The  heathens  also  have  sacrifices  which  came  originally  from  the 
Patriarchs.  These  sacrifices  and  works  of  the  Fathers  they  imita- 
ted, knowing  nothing  of  faith,  and  believing,  that  these  works  would 
secure  to  them  the  trrace  of  God.  Tlie  Israelites  also  devised  works 
and  sacrafices,  with  a  view  to  propitiate  God  by  their  o/rus'  opera- 


OF    LOVE    AND    TH£    FULKILME.NT    OK     IflK    LAW.  193 

turn  ;  that  is,  by  the  mere  work,  without  faith.  We  see  how  vehe- 
mently the  Prophets  reproved  them,  in  the  SOth  Psalm,  veise  8  :  "  I 
■will  not  reprove  thee  for  thy  sacrifices,"  &.c.  Again,  Jeremiah  says, 
7, 22:  "Fori  spoke  not  unto  your  fathers,  concerning  burnt  offerings 
and  sacrifices."  Here  the  Prophets  do  not  condemn  the  sacrifices  as 
such,  because  God  had  commanded  these  as  external  exercises  among 
his  people ;  but  they  reprove  especially  their  ungodly  hearts,  sacri- 
ficing as  they  did,  with  a  view  thus  to  reconcile  God,  ex  opere  ope- 
rata,  whereby  faith  was  suppressed. 

Now,  as  no  work  can  give  the  conscience  true  peace,  the  hypo- 
crites are  wont,  at  a  blind  venture,  to  contrive  woik  after  work,  and 
sacrifice  after  sacrifice,  all  without  the  word  or  command  of  God, 
and  under  the  influence  of  an  evil  conscience,  as  we  have  seen  ia 
Popery.  They  are  influenced  i)riiicipally  by  the  examples  of  tlie 
saints;  for  when  they  imitate  these  examples,  they  think  that  they 
shall  obtain  the  remission  of  tlieir  sins,  as  llie  saints  did,  &,c.; — but 
the  saints  believed. 

■  The  children  of  Israel,  seeinij;  that  the  PiDphets  sacrificed  in  the 
high  places  and  groves,  imitated  them  for  the  purpose  of  appeasing  the 
wrath  of  God  hv  that  work.  But  the  Prophets  made  sacrifices  :(t 
those  places,  not  because  tliev  wished  to  merit  the  remission  of  their 
sins  by  these  works,  but  because  thev  preached  and  taught  there. 
They  offered  these  sacrifices,  therefore,  as  an  evidence  of  their  faith. 

Again,  the  people  having  lieard  that  Abraham  had  offered  up  his 
son,  offered  up  their  sons  too,  i-!  onier  that  they  might  also  do 
works  afilictive  and  grievous  to  them,  liut  Abraham  did  not  ofler 
up  his  son  as  a  reconciliation,  to  jusiiiV  him  before  God. 

Thus  Christ  instituted  the  Eucharist  in  the  church,  offering  therein 
the  remission  of  sins  through  the  divine  promise,  that  we  may  be  ad- 
monished, that  our  faith  mav  be  strengthened  bv  the  external  sign, 
and  that  we  may  thus  profess  our  faith  before  n^.en,  and  exalt  and 
preach  the  benefits  of  Christ;  as  Paul  savs,  1  Cor.  II,  26:  "For 
as  often  as  ye  eat  this  bread  and  drink  this  cup,  ye  do  show  the 
Lord's  death  till  he  comts"  Our  adversaries  contend,  however,  that 
the  mass  is  a  work,  which  justifies  us  in  the  siirht  of  God,  ex  opere 
operato,  and  releases  those  from  guilt  and  jiain,  for  whom  it  is  held. 

Anthony,  Bernard,  Dominic,  and  otiier  saints,  by  their  particular 
mode  of  lite,  withdrew  from  societv,  that  they  might  have  a  better 
opportunity  to  read  the  holy  Scriptures,  or  for  the  sake  of  other  ex- 
ercises. Nevertheless  they  maintamed  that  they'  were  accounted 
just  before  (iod  through  faith  in  Christ,  and  that  they  obtained 
llie    grace    of   God    ihiough    Christ    alone.      But    the   great    mass 


194  APOLOGY. 

of  people  afterwards  blindly  rushed  on,  neglected  faith  in  Christ, 
regarded  only  the  example,  without  faith,  and  ventured  to  obtain 
the  remission  of  their  sins  by  these  monastic  works.  Thus  the 
reason  of  man  always  esteems  good  works  too  highly,  and  as- 
signs them  the  wrong  place.  The  Gospel  opposes  this  error,  and 
teaches  that  we  are  justified  in  the  sight  of  God,  not  on  account  of 
the  law  or  our  works,  but  for  the  sake  of  Christ  alone.  No  one, 
however,  can  embrace  him,  except  through  faith.  Hence  we  also 
are  jvjslified  l)efore  God,  through  faith  alone. 

In  opposition  to  these  views,  our  opponents  quote  the  declaration 
of  Paul,  I  Cor.  13,  2  :  "  Though  I  have  all  faith,  &c.,  and  have  not 
charity,  I  am  nothing."  Here  they  exultingly  proclaim  and  t>oast, 
that  they  are  assured  by  this  passage  that,  not  only  faith,  but  love 
also,  justifies  us  before  God.  But  we  shall  find  no  difficulty  in  re- 
plying, inasmuch  as  we  have  shown  above  what  views  we  entertain 
in  relation  to  love  and  works.  Paul  means  in  this  passage,  that 
(Christians  should  love  their  neighbors,  and  this  we  also  assert.  For 
we  have  already  said,  that  when  we  are  regenerated,  we  begin  to 
keep  the  law  and  to  obey  the  commandments  of  God.  Hence,  if 
any  one  neglects  Christian  love,  he  has  become  cold, — though  he 
may  have  had  strong  faith, — he  has  become  carnal  minded,  he  is 
(lestitute  of  the  Spirit  and  faith  ;  because  the  Holy  Spirit  is  not, 
where  Christian  love  and  other  good  fruits  are  wanting. 

But  it  does  not  follow  from  this,  that  love  justifies  us  before  God  ; 
that  is,  that  we  therefore  obtain  the  remission  of  our  sins  through 
love;  that  love  overcomes  the  terrors  of  sin  and  death  ;  that  love 
should  be  set  up  against  the  wrath  of  God  and  his  judgment,  instead 
of  Christ ;  that  love  fulfils  the  law  ;  that  we  are  reconciled  and  be- 
come acceptable  to  God  through  love,  and  not  for  the  sake  of  Christ. 
Paul  says  nothing  concerning  all  these  things  ;  and  yet  our  oppo- 
nents invent  them. 

For,  if  by  our  love  we  can  overcome  the  wrath  of  God,  and  if  we 
become  acceptable  to  him  by  our  fulfilment  of  the  law,  our  adversa- 
ries may  also  assert,  that  the  divine  promises  and  the  whole  Gospel 
are  of  no  account ;  because  it  teaches  that  we  have  access  to  God 
through  Christ  alone,  and  that  we  are  not  acceptable  to  God  for 
our  works  of  the  law,  but  on  account  of  Christ,  as  the  only  Mediator 
and  Reconciler. 

Our  adversaries,  by  making  additions,  as  in  this  place,  explain 
many  passages  of  Scripture  according  to  their  own  opinions,  and 
contrary  to  the  true  import.  This  passage  is  sufficiently  clear,  if  they 
only  cease  adding  their  own  dreams,  which  arc  not  in  the  Scrip- 


OF  LOVE  AND  THE  FULFILMENT  OF  THE  LAW.      195 

tures;  for  they  do  not  understand  what  faith  is,  what  Christ  is,  or 
how  man  is  justified  before  God. 

The  Corinthians  and  others  among  them,  had  heard  the  Gospel, 
and  received  many  excellent  gifts;  and,  as  is  usually  the  case  in 
matters  of  this  kind,  they  were  zealous  and  active  in  all  things,  in 
the  beginning;  but  afterwards,  when  factions  and  sects  arose  among 
them,  as  Paul  informs  us,  they  began  to  scorn  the  true  A])ostles. 
Paul  for  this  reason  reproves  them,  and  admonishes  them  to  union 
and  Christian  love.  Nor  does  he,  in  this  place,  speak  of  fhe  remis- 
sion of  sins,  or  the  manner  of  becoming  just  and  righteous  in  tli«* 
sioht  of  God,  or  how  a  sinner  is  converled  to  Christ,  or  of  lo\e  In 
God  ;  but  rather  concerning  the  fruits  of  faith,  and  concernii  g  love 
toward  our  neighbors. 

Now  it  is  most  absurd  to  suppose,  that  the  love  we  exercise  on 
earth  toward  our  neighbors,  should  justify  us  before  God,  when  at 
the  same  time  it  is  essential  to  that  righteousness  which  avails 
in  the  sight  of  God,  that  we  should  obtain  what  will  appease  the 
wrath  of  God,  and  calm  the  conscience  l>efore  him  in  heaven.  None 
of  these  things  can  be  effected  through  love,  but  through  faifh  alone, 
by  which  we  embrace  Christ  and  the  promises  of  God. 

This  is  true,  however,  that  he  who  loses  love,  loses  ako  the  Sf)irit 
and  faith.  Thus  says  Paul :  If  1  have  not  charity,  I  am  nothing  ; 
but  he  does  not  add  the  affirmative,  that  love  justifies  before  God. 

Yet  they  allege  here,  that  love  is  preferred  to  faith  and  hope:  for 
Paul  says,  1  Cor.  13,  13:  "The  greatest  of  these  is  charity." 
Hence,  they  contend,  that  the  virtue  which  Paul  calls  the  greatest,  jus- 
tifies and  sanctifies  us  in  the  sight  of  Go(L  But  in  fact,  Paul  i<5  here 
speaking  of  love  to  our  neighbors,  and  that  love, he  says, is  the  greatest, 
because  it  extends  far  and  produces  much  fruit  upon  earlh.  Faitli  an<l 
hope  are  exercised  in  reference  to  God  alone,  but  love  hokls  intercourse 
with  men  on  earth,  and  effects  mu<'h  good,  by  consoling,  instructing, 
and  giving  assistance  and  coiansel,  hoth  privately  and  publicly.  Yet 
we  grant,  that  to  love  God  and  our  neighbor  is  the  greatest  virtue, 
because  it  is  the  greatest  commandment  t  "Thou  shalt  ]o\v  tin* 
Lord,  thy  God,  with  alj  thy  heart,^'  &c..  Matt.  22,  37,  38.  It  does- 
not  follow  from  this,  however,  that  love  justifies  us. 

But,  the  greatest  virtue,  say  they,  mvst  undQnhfedly  jtisfifj/  t/.v. 

Reply. — It  might  be  true,  if  God  were  gracious  on  accormt  of 
our  virtue.  Now  it  was  shown  above,  that  we  are  justified  and  be- 
come acceptable,,  on  account  of  Christ,  and  not  fi)r  the  sake  of  our 
virtue,  because  it  is  impure.  Yea,  while  the  commandment  is  the 
greatest,  "Thou  shalt  love  God,"  yet  this  virtue, — love  to  God, — 


^P,(^  APnT,f)r;Y. 

cannot  justify  ns  in  the  least.  For  as  this  law  and  virtue  exceed  oiif 
capacity,  we  are  not  justified  on  account  of  love.  Faith,  however, 
iustifies  us,  not  on  account  of  onr  deeds,  but  solely  because  it  seeks 
and  receives  mercy,  and  will  not  rely  on  our  own  works;  that  is, 
we  teach  that  the  law  does  not  justify  us,  but  the  Gospel,  which  bids 
us  to  believe  that  God  is  merciful  to  us  for  Christ's  sake,  and  not 
for  the  sake  of  our  deeds. 

Our  adversaries,  however,  teach  that  love  reconciles  us  to  God, 
because  they  do  not  understanci  the  Gospel,  and  reo-jird  nothing  but 
the  law,  by  which  they  wish  to  secure  the  grace  of  God  on  account 
of  theii-  own  righteousness,  and  not  through  mercy  for  Christ's  sake. 
Consequently,  they  must  be  teachers  of  the  Law  only,  anrl  not  of  the 
Gospel. 

They  also  produce  against  us  the  declaration  in  Col.  3,  M  :  "  Put 
.on  charitv,  which  is  the  bond  of  perfectness."  Hence  they  con- 
clude that  love  iustifies  us  in  the  sight  of  God,  because  it  makes  us 
perfect.  We  might  here  reply  in  various  ways  on  the  subject  of 
perfection,  but  we  shall  be  content  with  a  simple  exposition  of  Paul's 
declaration. 

It  is  eviilent  that  Paul  is  speaking  of  love  to  our  neighbors  ;  hence 
no  one  has  a  right  to  think  that  Paul  meant  to  say,  that  we  should  be 
justified  before  God,  rather  by  the  works  of  the  .second  table  than  by 
those  of  the  first.  If,  moreover,  love  is  a  perfection,  or  a  perfect 
fulfilment  of  the  law,  there  is  no  need  of  Christ  the  Mediator;  but 
Paul  teaches  invariably,  that  we  become  acceptal)le  to  God  for 
Christ's  sake,  not  for  the  sake  of  onr  love,  our  works,  or  the  law. 
Not  even  saints  (as  said  above)  fulfil  the  law  perfectly.  Now  as 
Paul  writes  and  teaches  in  every  other  place,  that  there  is  no  pei-fection 
in  our  works  during  this  lite,  it  must  not  be  imajjined,  that  he  spoke  to 
tlie  Colossians  concerning  personal  perfection,  but  he  refiprred  to  the 
nnify  of  the  chnrch  :  and  the  word  to  which  they  attach  the  sense 
of  perfection,  signifies  simply  to  be  undivided  or  united.  And  his 
asscrtipn,  that  love  is  the.  bond  of  pcrfectiiesf;,  signifies  that  love  binds, 
unites,  and  keeps  togetlier  the  different  members  of  the  church 
among  themselves.  For  as  union  is  preserved  in  a  city  or  in  a 
familv,  by  the  exercise  of  mutual  forbearance,  and  as  peace  and  tran- 
quillity cannot  continue,  vmless  we  frequently  overlook  each  other's 
funlts,  and  bear  witl]!  one  another;  so  Paul  would  exhort  them  to 
Christian  love,  patiently  to  bear  each  other's  faults  and  imperfec- 
tions, and  to  forgive  one  another,  in  order  that  imity  might  be  pre- 
served in  the  church,  and  that  the  mass  of  Christians  might  not  be 
^yrred,  separated,  and  divided  into  all  manner  of  fnctions  and  sects  j 


OF  LOVE  AND  THE  FULFILMENT  OF  THE  LAW.      107 

from  which  great  mischief,  hatred,  and  envy,  all  manner  of  bitter 
feelings  and  evil  passions,  might  arise,  and  finally  public  heresy. 
For  union  cannot  continue,  when  the  bishops  unnecessarily  impose 
upon  the  people  burdens  that  are  too  heavy.  And  when  the  people 
are  disposed  hastily  to  pass  severe  judgment  upon  the  whole  walk 
and  conduct  of  the  bishops  or  preachers,  or  when  they  rashly  become 
dissatisfied  with  their  preacher,  perhaps  on  account  of  some  slig-ht 
imperfection,  factions  will  likewise  be  readily  created,  and  it  must 
result  in  great  mischief;  for  in  their  bitterness,  they  will  immediately 
seek  other  teachers  and  preachers. 

Again,  perfection  and  unity  are  maintained,  that  is,  the  church 
remains  undivided  and  entire,  when  the  strong  exercise  patience  and 
forbearance  towards  the  weak,  when  thepeoplehave  patience  with  their 
preachers,  and  when  the  bishops  and  preachers,  on  their  part,  know 
how  to  excuse  the  infirmities  and  imperfections  of  the  people,  accord- 
ing to  circumstances.  Respecting  this  mode  of  maintaining  union, 
much  is  said  throughout  the  books  of  the  philosophers  and  moralists. 
For  we  must  forgive  each  other  anrl  excuse  many  things,  for  the  sake 
of  union.  Of  this  Paul  speaks  in  m.ore  than  one  place.  Our  adver- 
saries are  not  right,  therefore,  in  the  conclusion  that  love  must  jus- 
tify us  before  God  ;  for  Paul  is  not  speaking  here  of  personal  perfec- 
tion or  holiness,  as  they  imagine,  but  he  says  that  love  creates  peace 
and  harmony  in  the  chtirch.  Thus  Ambrose  also  explains  this  pas- 
sage :  "  Precisely  as  an  edifice  is  entire,  when  all  its  parts  are  con- 
nected," &c. 

But  it  is  a  shame  for  our  adversaries,  that  while  they  are  writing 
and  preachino-  so  finely  about  love,  and  crving  lore^  love,  in  all  their 
books,  they  are  manifesting  none  at  all.  What  noble  Christian  love  I 
to  destroy  the  unity  of  the  church,  by  their  unheard  of  tyranny, — 
toattempttoinfluencehismost  gracious  MajestVjthe  Emperor,  toissue 
bloody  edicts  and  promulgate  cruel  laws, — to  murder  priests  and  other 
pious,  uprioht  men,  for  no  other  reason,  but  simply  for  opposing  mani- 
fest, infamous  abuses  I  Thev  desire  the  death  of  all  those,  who  utter 
a  single  word  against  their  ungorjly  doctrines.  All  this  accords  very 
imperfectly  with  their  ostentatious  display  of  love,  of  charity,  &c. 
For  if  they  had  but  a  spark  of  love,  peace  and  union  might  easilv 
be  secured  in  the  church,  [)rovided  they  would  not  thus,  in  pure  re- 
veniTcful  bitterness  and  pharisaic  envy,  defend  their  human  traditions, 
(which  are,  at  any  rate,  of  no  use  to  Christian  doctrine  or  piety,) 
ao;ainst  the  known  truth,  especially  as  even  they  themselves  do  not 
5trictlv  observe  their  traditions. 

Tliey  also  produce  the  rxjiression  of  the  apostle  Peter:   "  Charity 


198  APOLOGY. 

shall  cover  the  multitude  of  sins,"  1  Pet.  4,  8.  Now  it  is  evident, 
that  Peter  is  here  also  speaking  of  love  toward  our  neighbors;  for 
he  is  dwelling  in  this  passage  upon  the  commandment  of  love,  which 
requires  us  to  love  one  another.  Nor  has  it  ever  entered  the  thoughts 
of  any  Apostle,  that  love  should  overcome  death  or  sin  ;  or  be  a  re- 
conciliation, without  Christ  the  Mediator  ;  or  be  our  righteousness, 
without  Christ  the  Reconciler.  Because  love,  though  we  possess  it, 
is  nothing  more  than  legal  righteousness;  but  it  is  far  from  being 
equivalent  to  Christ,  through  whom  alone  we  are  justified,  when  we 
believe  that  the  Father  is  merciful  to  us  for  the  Mediator's  sake, 
whose  merits  are  accounted  to  us.  For  this  reason  Peter  previously 
admonishes  us  to  adhere  to  Christ,  and  to  be  built  on  him  as  the 
corner-stone.  He  says :  "  He  that  believeth  on  him,  shall  not  be 
confounded,"  1  Pet.  2,  6.  We  shall  be  confounded,  indeed,  before 
the  judgment  seat  and  the  hce  of  God,  with  our  works  and  conduct; 
but  faith,  through  which  we  obtain  Christ,  releases  us  from  these 
terrors  of  death,  because  we  are  perfectly  assured  by  the  promises, 
that  our  sins  are  remitted  through  Christ. 

The  language,  1  Peter  4,  8:  "  Charity  shall  cover  the  multitude 
of  sins,"  &c.,  is  quoted  from  the  Proverbs  of  Solomon,  where  it  is 
said  :  "  Hatred  stirreth  up  strifes  :  but  love  covereth  all  sins,"  Prov. 
10,  12.  Here  the  text  itself  clearly  shows,  that  Solomon  is  speak- 
ing of  love  toward  our  neighbors,  and  not  of  the  love  we  owe  to  God. 

And  he  means  the  same  thing  that  Paul  does  in  the  subsequent 
passage  to  the  Colossians,  namely,  that  we  should  endeavor  to  live 
kmdly  and  brotherly,  bearing  patiently  with  one  another,  and  avoid- 
ing disatfection  and  schisms ;  as  if  he  would  say,  schisms  grow  out 
.of  hatred,  as  we  see  a  great  fire  often  arising  from  a  small  spark. 

The  difficulties  between  Julius  Csesar  and  Pompey  were  but  small 
at  first ;  and,  had  one  yielded  to  the  other,  the  great  war  would  not 
have  followed,  in  which  there  was  so  much  blood-shed,  so  much 
misery  and  woe.  But  both  of  them  being  obstinate,  unspeakable 
mischief  and  confusion  in  the  whole  Roman  government  of  that  time, 
resulted  from  it.  Many  heresies  have  also  originated  in  the  enmity 
of  preachers  against  one  another. 

These  words  of  Peter,  "  Love  covers  the  multitude  of  sins,"  must 
therefore  be  understood  in  the  sense,  that  love  covers  our  neighbor's 
sins.  Although  difl'erences  arise  among  Christians,  yet  love  bears 
all  things,  is  willing  to  pass  them  by,  yields  to  others,  bears  their 
faults  with  brotherly  kindness,  and  is  not  censorious.  Peter  never 
meant  to  say,  that  love  merits  the  remission  of  sins  before  God,  that 
love  reconciles  us  to  God,  witho\]t  the  mediation  of  Christ,  or  that 


OF  LOVE  AND  THE  FLLKILMEM'  OF  THE  LAW.       199 

we  become  acceptable  to  God,  through  love,  without  Christ  the  Me- 
fliator.  His  lueaninij;  is,  that  he,  in  whom  Christian  love  dwells, 
is  not  obstinate,  overbearintz;,  or  unkind,  but  readily  overlooks  the  im- 
perfections and  faults  of  his  neighbor,  forgives  him  in  a  brotherly 
spirit,  makes  peace,  reproves  himself,  and  yields  for  the  sake  of 
peace,  as  the  Proverb  says:  Ainici  vitia  noris,  non  oderis,  that  is, 
thou  shouldst  know  the  faults  of  a  friend,  but  not  hate  him  on  their 
account. 

And  the  Apostles  did  not  without  good  reason  exhort  them  to  this 
love,  which  the  philosophers  call  i7in.xci.av;  for  if  men  are  to  dwell 
together  in  unity,  whether  it  be  in  the  church,  or  in  temporal  gov- 
ernment, they  must  not  weigh  each  others  imperfections  too  rigorous- 
ly, but  let  many  of  them  pass  by  unnoticed,  alwavs  bear  with  them,  and 
as  far  as  possible,  have  patience  with  each  other  in  a  brotherly  spirit. 

They  also  quote  St.  James,  2,  24,  and  say  :  "  Ye  see  then  how 
that  by  works  a  man  is  justified,  and  not  by  friith  only."  Now  they 
imagine  that  this  passage  very  forcibly  opposes  our  doctrine;  but  if 
they  only  drop  their  wild  conceits,  and  make  no  arbitrary  additions, 
there  will  be  no  difficulty  in  replying.  The  words  of  the  apostle 
James  are  explicit,  but  our  adversaries  add  the  fiction,  that  we  merit 
the  remission  ot'  sins  by  our  works.  Ae:ain,  they  pretend  that  good 
works  are  a  reconciliation,  through  which  we  obtain  the  mercy  of 
(rod  :  that  we  can  overcome  the  great  power  of  the  devil,  of  death, 
and  sin,  by  good  works ;  and  that  our  good  works  as  such,  are  so 
acceptable  to  God,  and  so  highlv  esteemed  by  him,  that  we  have  no 
need  of  Christ  the  Mediator.  None  of  these  views  ever  entered 
into  the  mind  of  the  apostle  James,  though  our  adversaries  under- 
take to  maintain  them  by  this  declaration  of  the  Apostle. 

In  the  first  place,  then,  we  must  observe  that  this  passage  is  more 
aijainst  our  opponents  than  in  their  favor.  For  they  teach  that  men 
become  godly  anfl  righteous  before  God,  through  love  and  works. 
They  have  nothing  to  say  concerning  faith,  by  which  we  cleave  to 
Christ  the  Mediator;  nay,  they  will  have  nothing  to  do  with  fiiith, 
and  even  attempt  to  suppress  this  doctrine  of  faith  with  sword  and 
lire.  James,  however,  pursues  a  ditferent  course  ;  he  does  not  omit 
faith,  but  speaks  of  it,  thus  recognizing  Christ  as  the  treasure  and 
the  Mediator,  through  whom  we  are  justified  before  God.  Thus 
Paul,  when  belays  down  the  substance  of  Christian  faith,  also  con- 
nects faith  and  love,  1  Tim.  1,  O:  "  The  end  of  the  commandment 
is  charity,  out  of  a  pure  heart,  and  of  good  conscience,  and  of  faith 
unt"ei<rned." 

in  the  second  place,  this  subject  itself  shows,  that  James  is  speak- 


200  APOLOGY. 

mg-  of  works  which  follow  faith  ;  for  he  tells  us,  that  faith  must  not 
be  dead,  but  living,  energetic,  efficacious,  and  active  in  the  heart. 
Hence  it  was  not  the  meaning  of  James,  that  we  merit  grace  or  the 
remission  of  sins  by  our  works ;  because  he  is  speaking  of  the  works 
of  those,  who  have  already  been  justified  through  Christ,  are  recon- 
ciled to  God,  and  have  obtained  the  forgiveness  of  their  sins  through 
Christ.  Our  adversaries,  therefore,  are  much  mistaken  in  inferring 
from  this  passage,  that  by  our  good  works  w-e  merit  grace  and  the 
remission  of  sins ;  or  that  James  meant  that  we  should  have  access 
to  God  through  our  works,  without  Christ  the  Mediator  and  Re- 
conciler. 

In  the  third  place,  St.  James,  speaking  of  spiritual  regeneration 
before  this,  asserts  that  it  is  etl'ected  through  the  Gospel.  He  says, 
James  1,  18 :  "  Of  his  own  will  begat  he  us  with  the  word  of  truth, 
that  we  should  be  a  kind  of  fii-st-fruits  of  his  creatures."  Now  as 
he  affirms  that  we  are  regenerated  through  the  Gospel,  he  teaches 
that  we  are  justified  before  God  through  faith.  Because  we  take 
hold  of  the  promises  concerning  Christ,  through  faith  alone,  when  we 
are  comforted  by  them  against  the  terrors  of  death  and  sin.  Hence, 
he  did  not  mean  that  we  should  be  regenerated  thiough  our  works. 

All  this  clearly  shows,  that  this  passage  of  James  is  not  against 
us ;  for  in  it  he  is  censuring  slot'hful  Christians,  who  had  become  too 
secure  in  their  minds,  and  imagined  that  they  had  faith,  while  they 
really  had  none.  He  therefore  makes  a  ditference  between  living' 
and  dead  faith,  calling  faith  dead,  when  it  does  not  produce  all  man- 
ner of  good  works  and  fruits  of  the  Spirit,  obedience,  patience,  chas- 
tity, love,  &c. ;  but  he  calls  that  a  living  faith,  which  produces  oood 
fruits.  Now  we  have  fiequently  stated  what  we  call  faith  ;  not  a 
mere  knowledge  of  the  history  of  Christ,  which  even  devils  have, 
but  the  new  light  and  the  power,  which  the  Holy  Ghost  works  in 
the  heart,  and  through  which  we  overcome  the  terrors  of  death,  of 
sin,  &c. 

True  Christian  faith  like  this,  is  not  so  insignificant  as  our  adver- 
saries imagine,  saying  :  faith  !  faith  I  how  easy  is  it  to  believe  !  Nor 
is  it  a  thought  of  man,  which  he  can  produce  in  himself,  but  a  divine 
power  in  the  heart,  through  w^hich  we  are  regenerated,  and  by  which 
we  oveicome  the  great  power  of  Satan  and  of  death,  as  Paul  says, 
Col.  2,  12  :  "  Wherein  also  ye  are  risen  with  him  tlfrough  the  faith 
of  the  operation  of  God,"  &c.  This  faith,  because  it  is  a  new,  di- 
vine light  and  life  in  the  heart,  through  which  we  receive  another 
mind  and  disjiosition,  is  living,  efficacious,  and  abounds  in  good 
works. 


n^ 


r 


OF  LOVE  AND  THE  FULFILMENT  OF  THE  LAW.      201 

It  may  therefore  be  said  with  propriety,  that  faith  without  works 
is  not  genuine.  /And  though  he  says  tliat  we  are  justified  by  foith 
and  works,  he  does  not  maintain  that  we  are  regenerated  through  j     "^^^-^ 
works,  nor  assert  that  we  aie  reconciled  by  our  works  as  well  as  by  \  U^f*r q, 
Christ,  but  hejsjdescribing  how  Christians  should  hve,  after  they/ 


have  been  regenerated  througti  ttrefyospek;;^.^ ~»^J^^ .-_*.v*^-^*^„ 

As  he  is  speaking  of  works  which  are  to  follow  fnith,  it  is  proper 
to  say,  that  he,  who  has  faith  and  good  works,  is  just ;  yea,  not  on 
account  of  works,  but  for  the  sake  of  Christ  through  fiitii.  As  a 
good  tree  should  bear  good  fruit,  and  yet  the  fniit  does  not  make 
the  tree  good  ;  so  good  works  must  follow  the  new  birth,  although 
they  do  not  rendei-  man  acceptable  to  God  ;  but  as  tlie  tree  must  first 
be  good,  so  man  must  first  become  acceptable  to  God  through  faith, 
for  Christ's  sake.  Our  works  are  far  too  insignificant  for  God  to 
be  merciful  to  us  on  their  account,  unless  he  were  gracious  unto  us 
for  the  sake  of  Christ. 

Thus  James  is  not  opposed  to  St.  Paul,  nor  does  he  say  that  we 
merit  the  remission  of  sins  by  our  works,  or  that  our  works  over- 
come the  power  of  the  devil,  death,  sin,  and  the  terrors  of  hell,  and 
are  equal  to  the  death  of  Christ.  Neither  does  he  say,  that  our 
works  make  us  acceptable  to  God  ;  or  that  they  restore  our  hearts 
to  peace,  and  overcome  the  wrath  of  God  ;  or  that  works  supersede 
the  need  of  mercy.  James  asserts  none  of  these  things,  and  yet  our 
opponents  achi  tliem  to  his  words. 

They  likewise  produce  still  more  passages  against  us;  such  as 
these: — In  the  4th  chapter  of  Daniel  and  the  27th  verse,  the  text 
says:  "  Break  off  thy  sins  by  righteousness,  and  thine  iniquities  by 
showing  meicy  to  the  poor."  And  Isa.  08,  7:  "Deal  thy  bread 
to  the  hungry."  Again,  Luke  6,  37:  "Forgive,  and  ye  shall  be 
forgiven."  And  Matt,  o,  7:  "Blessed  are  the  merciful:  for  they 
shall  obtain  mercy." 

We  shall,  in  the  first  place,  in  regard  to  these  and  similar  passages 
concerning  works,  reply  that  (as  we  have  stated  above)  no  one  is 
able  to  keep  the  law  without  faith,  and  no  one  can  therefore  please 
God  without  faith  in  Christ,  as  he  says,  John  lo,  5:  "Without  me 
ye  can  do  nothing."  Again,  Heb.  11,  6  :  "  Without  faith  it  is  im- 
possible to  please  him."  Again,  as  Paul  says,  Rom.  •'3,2  :  "By  whom 
also  we  have  access  by  faith  into  his  grace."  Consequently,  when 
the  Scriptures  make  mentifui  of  woiks,  they  invariably  presuppose 
the  Gospel  concerning  Chiist  and  faith. 

In  the  second  place,  nearly  all  the  passages,  now  quoted  from 
Daniel  and  others,  were  declarations  concerning  repentance.     First, 

^6 


202  APOLOGY. 

they  preach  the  law,  point  out  sin,  and  exhort  to  reformation  and 
good  works.  Secondly,  there  is,  besides,  a  promise  that  God  will 
be  gracious.  Now  geiiyine  repentance  certainly  requires,  not  only 
the  preaching  of  the  law,  because  the  law  only  terrifies  the  conscience, 
but  it  requires  the  Gospel  to  be  added,  namely,  that  sin  is  forgiven  for 
Christ's  sake  without  merit, — that  we  obtain  remission  of  sins  through 
faith.  Thisisso  certain  and  dear,  that  if  our  adversaries  assail  it,  and 
separate  Christ  and  faith  from  repentance,  they  will  be  justly  re- 
garded as  blasphemers  of  the  Gospel  and  of  Christ. 

We  ought,  therefore,  to  apply  these  words  of  Daniel,  the  illustrious 
prophet,  not  merely  to  works — to  alms — but  we  should  also  pay 
regard  to  faith.  We  must  not  regard  the  words  of  the  Prophets, 
which  were  full  of  faith  and  spirit,  in  a  heathen  sense,  as  we  would 
those  of  Aristotle,  or  some  other  heathen.  Aristotle  admonished 
Alexander  not  to  employ  his  power  to  the  gratification  of  his  own 
arbitrary  desires,  but  to  the  improvement  of  the  country  and  of  the 
people ;  this  is  proper  and  right ;  nor  can  any  ?hing  better  be  preached 
or  written  concerning  the  office  of  a  king.  But  Daniel  speaks  to 
his  king,  not  of  his  royal  office  alone:  but  of  repentance,  of  the  for- 
giveness of  sins,  of  reconciliation  to  God,  and  of  the  exalted,  impor- 
tant spiritual  things,  which  far  transcend  all  the  conceptions  and 
works  of  men.  Hence,  his  words  must  not  be  referred  only  to  works 
and  alms,  which  even  a  hypocrite  can  perform,,  but  especially  to 
faith. 

And  it  is  evident  from  the  text  itselt",  that  faith  is  meant  in  the 
case  under  consideration,  namely,  to  believe  that  God  forgives  sins 
through  mercy,  and  not  for  the  sake  of  our  merit.  First,  because 
there  are  two  parts  in  the  discourse  o-f  Daniel ;  the  one  is  a  declara- 
tion of  the  law  and  of  punishment ;  the  other  is  the  promise  or  absolu- 
tion. Now  where  there  is  a  promise,  faith  is  required  ;  because  the 
promise  cannot  be  realized,  except  th«  heart  rely  on  this  word  of 
God,  without  regard  to  its  own  worthiness  or  unworthiness.  Con- 
sequently Daniel  required  faith  also  ;  for  thus  reads  the  promise : 
"  Thy  sins  shall  be  healed."  These  words  are  a  truly  prophetic  and' 
evangelical  declaration,  because  Daniel  knew  that  through  Christ, — 
the  future  seed, — the  forgiveness  of  sins,  grace,  and  eternal  life  were 
promised,  not  only  to  the  Jews,  but  also  to  the  Gentiles.  Otherwise 
he  could  not  thus  have  consoled  the  king.  For  it  is  not  the  work 
of  man  to  give  an  alarmed  conscience  full  assurance  of  the  remission 
of  sins,  and  to  persuade  it  that  God  will  no  longer  be  angry,  which 
requires  evidence  as  to  the  will  of  God,  from  his  Word.  In  this  way 
Daniel  knew  and  understood  the  great  promises  relative  to  the  fu- 


OF  LOVE  AXD  THE  FULFILMENT  OP  THE  LAW-      20S 

ture  seed.     Inasmuch,  then,  as  he  makes  a  promise,  it  is  evident  and 
clear  that  he  requires  the  faith  of  which  we  are  speaking. 

But  his  dechiration,  "  Break  off  thy  sins  by  righteousness,  and 
thine  iniquities  by  showing  merry  to  the  poor,"  is  the  substance  of 
a  whole  discourse,  atid  means  repent.  Besides  it  is  true,  that  if 
we  rej>ent,  we  shall  be  redeemed  from  our  sins ;  for  this  reason  his 
expression  is  correct,  break  off  thy  sins.  But  it  does  not  follow 
from  this,  that  we  are  redeemed  from  our  sins  on  account  oi  our 
works,  or  that  our  works  are  a  recompense  for  our  sins.  Nor  does 
Daniel  call  for  works  only,  but  he  says :  "  Break  off  thy  sins  by 
righteousness."  Now  it  is  universally  known,  that  righteousness 
in  the  Scriptures  does  not  mean  external  works  merely,  but  it  in- 
cludes faith,  as  Paul  says,  Rom.  1,  17:  "Justus  ex  fide  vivet,'^ 
*'  The  just  shall  live  by  faith."  Daniel,  therefore,  first  requires 
fiiith,  when  he  mentions  righteousness,  and  says  :  Break  off  thy  sins 
by  righteousness,  that  is,  by  fiith  towards  God,  through  which  thou 
shalt  be  justified-  In  addition  to  this  do  good  w'orks  also,  namely, 
attenri  to  thy  office,  be  not  a  tyrant,  but  see  that  thy  government  be 
useful  to  the  country  and  the  people,  maintain  peace,  and  protect  the 
poor  against  unjust  power;  these  are  princely  alms,  (^eleemosyna:). 

Hence  it  is  clear,  that  this  passage  is  not  opposed  to  the  doctrine 
of  faith.  But  our  stupid  adversaries  add  their  appendages  to  all 
such  passages,  namely,  that  our  sins  are  remitted  for  the  sake  of  our 
works,  and  they  teach  us  lo  rely  on  these  works ;  yet  these  passa- 
ges do  not  say  this,  but  require  good  works,  because  indeed  another 
and  a  better  life  must  be  WM'Ought  in  us.  These  works,  however, 
must  not  take  the  honor  belonging  to  Christ. 

In  the  same  manner  we  may  reply  to  the  passage  which  is  quo- 
ted from  the  Gospel :  "  Forgive,  and  ye  siiall  be  forgiven,"  Luke  (3, 
37  ;  for  it  involves  the  same  doctrine  concerning  repentance.  The 
first  part  of  this  passage  requires  a  reformation  and  good  works^  the 
other  part  affixes  the  promise.  But  we  must  not  infer  from  this, 
that  our  forgiving  others,  merits  for  us,  ex  opere  operato,  the  re- 
mission of  our  sins.  Because  Christ  does  not  assert  this,  but  as  in 
the  sacraments  he  attaches  the  promise  to  the  external  signs;  so 
also  in  this  place,  he  attaches  the  promise  concerning  the  remission 
of  sins  to  the  external  good  works-  And  as  we  do  not  obtain  the 
forgiveness  of  sins  in  the  Eucharist,  without  faith,  ex  opere  operatOy 
so  we  do  not  in  this  work  and  in  our  forgiving ;  for,  to  forgive  oth- 
ers is  no  good  work,  imless  God  has  previously  forgiven  our  own 
sins  in  Christ.  God  must,  therefore,  forgive  us,  before  cur  forgive- 
ness of  others  can  please  him.     For  Christ  was  wont  thus  lo  con- 


201  APOLOGY. 

nect  the  law  and  the  Gospel — faith  and  good  works — in  order  to 
show,  that  there  is  no  faith  where  good  works  do  not  follow  ;  and 
at  the  same  time  to  furnish  us  with  external  signs,  to  remind  us  of 
the  Gospel  and  the  remission  of  sins,  for  our  comfort;  thus  to  give 
full  exercise  to  our  faith. 

Thus,  then,  such  passages  must  be  understood  ;  else  they  would 
be  directly  in  opposition  to  the  whole  Gospel,  and  our  beggarly 
works  would  take  the  place  of  Christ,  who  alone  must  be  our  recon- 
ciliation, and  must  not  be  contemned. 

Again,  if  they  were  to  be  understood  as  relating  to  works,  the 
forgiveness  of  sins  would  be  altogether  uncertain  ;  for  it  would  rest 
on  a  loose  foundation, — on  our  miserable  works. 

They  also  quote  the  passage,  Tobit  4,  10 :  "  Alms  do  deliver 
from  death,  and  sutfereth  not  to  come  into  darkness."  We  do  not 
say  that  this  is  a  hyperbole,  although  we  would  say  so,  in  order  to 
maintain  the  honor  of  Christ ;  for  it  is  his  office  alone,  to  redeem 
from  sin  and  death.  But  we  shall  recur  to  our  former  rule,  namely, 
that  neither  the  law  nor  works,  without  Christ,  justify  man  in  the 
sio-ht  of  God.  Alms  therefore  (which  follow  faith)  become  pleasing 
to  God  only  after  we  are  reconciled  through  Christ,  and  not  before. 
For  this  reason  they  do  not  deliver  from  death,  ex  opere  operato, 
but,  as  we  have  stated  above  on  the  subject  of  repentance,  faith 
must  be  connected  with  its  fruits.  Thus  we  may  say  of  alms,  that 
they  please  God,  because  they  are  given  by  believers.  Tobit  is 
speaking  of  faith  as  well  as  alms  ;  for  he  says,  verse  19  :  *'  Bless  the 
Lord  thy  God  always,  and  desire  of  him  that  thy  ways  may  be  di- 
rected," &c.  Here  he  is  in  fact  speaking  of  the  faith  to  which  we 
refer,  w^hich  believes  that  God  is  gracious  to  us,  and  that  we  are 
bound  to  praise  him  for  all  bis  great  goodness  and  mercy.  To  him 
this  faith  also  daily  looks  for  help,  and  prays  him  to  guide  us  in  life 
and  in  death. 

In  this  sense  we  may  grant,  that  alms  are  meritorious  in  the  sight 
of  God,  but  we  cannot  admit  that  they  are  able  to  overcome  death, 
hell,  the  devil,  and  sin,  or  to  give  peace  to  the  conscience,  (for  this 
must  be  effected  solely  through  faith  in  Christ,)  but  they  merit  for 
us  the  protection  of  God  against  future  evil  and  danger  of  body  and 
soul.  This  is  the  simple  meaning,  and  corresponds  with  other  pas- 
sages of  Scripture.  Because,  when  good  works  are  commended  in 
the  Scriptures,  we  must  always  be  governed  by  the  principle  of  Paul, 
that  the  law  and  works  must  not  be  exalted  above  Christ,  and  that 
Christ  and  faith  transcend  all  works  as  far  as  heaven  is  above  the 
earth. 


OF    LOVE    AND    THE    FULFILME!^T    OF    THE    LAW.  205 

Moreover  they  cite  the  declaration  of  Christ,  Luke  11,  41 :  "Give 
alms  of  such  things  as  ye  have  ;  and  behold,  all  things  are  clean  unto 
you."  Our  adversaries  being  deaf,  or  dull  of  heaiing,  it  is  necessary 
for  us  frequently  to  lepeat  the  rule,  that  the  law  without  Christ  jus- 
tifies no  one  before  God,  and  that  no  works  are  acceptable  except 
for  Christ's  sake  alone.  Our  opponents,  however,  exclude  Christ 
on  every  side,  act  as  though  Christ  were  nothing,  and  impudently 
teach,  that  we  obtain  remission  of  sins  through  good  works,  &c. 

But  if  we  view  this  passage  as  a  whole  and  in  its  connection,  we 
shall  find  that  it  also  speaks  of  faith.  Christ  reproves  the  Pharisees, 
because  they  imagined  that  they  could  become  holy  and  pure  before 
God  by  various  haptismata  carnis,  that  is,  bodily  baths,  washings, 
and  purifyings  of  the  body,  of  vessels,  and  garments,  even  as  one  of 
the  Popes  has  inserted  in  his  canons,  an  important  papistic  clause  con- 
cerning holy  water,  that,  when  besprinkled  with  consecrated  salt,  it 
sanctifies  and  purifies  the  people  from  sins;  and  the  glossary  says, 
that  it  purifies  from  daily  sins.  The  Pharisees  also  entertained  simi- 
lar errors,  which  Christ  reproved,  proposing  two  kinds  of  purifica- 
tion, an  internal  and  an  external,  instead  of  those  they  had  devised, 
and  admonished  them  to  be  pure  inwardly.  This  is  effected  by  faith, 
as  Peter  says  in  the  Acts  of  the  Apostles  15,  9.  And  Christ  adds, 
with  regard  to  external  purity  :  "  Give  alms  of  such  things  as  ye 
have,  and  behokl  all  things  are  clean  ui'to  you." 

Our  adversaries  do  not  correctly  use  the  expression,  all  thins;s  ; 
for  Christ  applies  the  conclusion  to  both  propositions, — the  internal 
purity  and  the  external, — and  says  :  All  thimxs  are  clean  unto  you  ; 
that  is,  when  you  not  only  bathe  your  bodies,  but  believe  God  and 
are  inwardly  clean,  giving  alms  outwardly,  all  things  are  clean  unto 
you.  And  he  shows  that  true  external  purity  consists  in  the  works 
which  God  has  commanded  ;  not  in  human  ordinances,  such  as  those 
traditions  of  the  Pharisees  vrere,  and  as  the  sprinkling  and  be- 
sprinkling with  holy  water,  the  snow-white  vestment  of  the  monks, 
distinctions  in  meals,  and  the  like,  now  are. 

Our  adversaries,  however,  sophistically  apply  this  sic^num  uni- 
versale, general  term,  namely,  the  phraso,  all  things,  to  one  part 
alone,  and  say :  All  things  are  clean  v.nio  you  when  you  give 
alms,  &,c.  It  is  like  saying:  "Anclrcwis  here,  therefore  all  the 
Apostles  are  here."  In  the  antecedent  or  preceding  part  of  this 
passage,  both — believe  and  give  alms — ought  therefore  to  remain 
connected.  For  this  is  the  object  of  the  whole  mission,  the  whole 
office  of  Christ ;  he  came,  that  they  might  believe.  Now  when  both 
parts  are  connected,  faith  and  the  giving  of  alms,  it  truly  follows, 


206  APOLOGY. 

that  all  things  are  pure, — the  heart  by  faith,  the  outward  walk  by 
good  works.  Thus  we  ought  to  connect  the  whole  discourse,  and 
not  pervert  the  one  part,  and  explain  it  as  meaning  that  our  hearts 
are  cleansed  from  sin  by  our  alms.  Some  think,  that  Christ  here 
spoke  ironically  against  the  Pharisees,  as  if  he  would  say  :  "  Yes, 
gentle  siis,  rob  and  steal,  then  go  and  give  alms,  you  shall  soon  be 
pure  ;"  they  think  that  he  reproved  their  Pharisaic  hypocrisy  with 
some  degree  of  severity  and  scorn.  For,  although  they  were  full  of 
unbelief,  avarice,  and  all  manner  of  evil,  yet  they  observed  their 
purifications,  gave  alms,  and  imagined  that  they  were  very  pure  and 
perfect  saints.     This  explanation  is  not  repugnant  to  the  text. 

What  reply  is  to  be  made  in  regard  to  other  similar  passages,  can 
easily  be  inferred  from  those  which  we  have  explained.  For  this 
rule  explains  every  passage  relating  to  good  works,  and  shows  that 
apart  from  Christ  they  avail  nothing  in  the  sight  of  God,  that  the 
heart  first  needs  Clirist,  and  must  believe  that  it  is  acceptable  to  God 
for  the  sake  of  Christ,  and  not  on  account  of  its  own  works. 

Our  adversaries  also  produce  several  argum.ents  from  the  schools, 
to  which  it  is  easy  to  reply,  when  we  know  what  faith  is.  Experi- 
enced Christians  speak  of  faith  far  otherwise  than  the  sophists  do, 
as  we  have  also  shown  above,  namely,  that  to  believe,  is  to  trust  in 
the  mercy  of  God,  that  he  will  be  gracious  to  us  for  the  sake  of 
Christ,  without  our  merit ;  and  this  is  believing  the  Article  concern- 
inp-  the  remission  of  sins.  This  faith  is  not  a  mere  historical  know]- 
edge,  for  such  the  devils  also  have.  The  argument  of  the  schools 
is  therefore  easily  refuted  when  they  say  :  "  The  devils  also  believe, 
therefore  faith  does  not  justify."  Yes,  the  devils  have  a  historical 
knowledge,  but  they  do  not  believe  the  remission  of  sins. 

Again,  they  maintain,  that  to  be  just  means  to  obey.  "  Now," 
say  thev,  "  the  performance  of  works  is  oliedience ;  therefore  works 
must  justify."  To  this  we  reply  :  righteousness  is  the  obedience 
which  God  accepts  as  such.  Now  God  will  not  accept  our  obedi- 
ence in  works  as  righteousness,  because  it  is  not  sincere  obedience,  . 
inasmuch  as  no  one  truly  keeps  tlie  law.  Be  has,  therefore,  ordained 
obedience  of  another  kind,  which  he  will  accept  as  righteousness, 
namely,  an  acknowledoment  of  our  disobedience,  and  confidence  that 
we  are  acceptable  to  God  for  the  sake  of  Christ,  not  on  account  of 
our  obedience.  Hence  we  may  here  say,  that  to  be  just  is  to  he  ac- 
ceptable to  God,  not  on  account  of  our  obedience,  but  through  mer- 
cy for  Christ's  sake. 

Again,  "  It  is  sin  to  hate  God  ;  therefore,  it  must  be  righteousness 
to  love  God."     True,  to  love  God  is  righteousness  according  to  the 


OF  LOVE  AND  THE  FULFILMENT  OF  THE  LAW.      207 

law  ;  but  no  one  fulfils  this  law.  The  Gospel,  therefore,  teaches  a 
new  righteousness,  that  we  please  God  on  account  of  Christ,  although 
we  do  not  fulfil  the  law ;  and  yet,  that  we  should  hegin  to 
obey  it. 

Again,  what  is  the  dillerencc  between  faith  and  hope?  Reply: 
Hope  awaits  future  blessings  and  deliverance  from  calamity  ;  faith 
receives  ihii present  leconciliation,  an  1  is  fu!iy  persua.Ie.l  that  Go  I  has 
forgiven  our  sins,  and  is  now  gracious  to  us.  This  is  a  noble  wor- 
ship of  God,  in  which  we  ser\e  hiui  by  giving  him  the  honor,  and 
holding  his  mercies  and  promises  with  such  assurance,  that  we  can 
receive  and  expect  all  mamier  of  blessings  from  him,  without  merit. 
In  this  divine  seivice  the  hcait  should  be  exercised  and  grow;  but 
of  this  the  ignorant  sophists  know  nothing. 

Hence  it  is  easy  to  perceive,  what  we  ought  to  hoi  1  in  regard 
to  merito  condigni,  respecting  which  our  adversaiies  imagine,  that 
we  are  justified  before  God  by  love  and  by  oui-  works,  not  even 
mentioning  faith,  but  mr.king  our  works,  our  fulfilment  of  the  law, 
a  substitute  for  Christ  the  Mediator.  This  is  utterly  inadmissible. 
For  although  we  have  stated  above,  that  love  certainly  follows 
wherever  the  new  birth  has  been  effected  through  the  Spirit  and 
grace  ;  yet  the  glory  of  Chiist  must  not  be  transferred  to  our  works ; 
for  it  is  certain,  that  both  before  as  well  as  alter  them,  provided  we 
come  to  the  Gospel,  we  are  esteemed  just  for  the  sake  of  Christ,  and 
he  remains  the  Mediator  and  Conciliator  before  as  well  as  after,  and 
after  as  well  as  before  them ;  yea,  through  Christ  we  have  access  to 
God,  not  because  we  have  kept  the  law,  and  performed  many  good 
works,  but  because  we  so  joyf^ully  and  confidently  rely  on  grace, 
and  so  firmly  trust  that  by  grace  we  are  esteemed  just  "m  the  sight 
of  God,  for  Christ's  sake. 

And  the  holy  universal  Christian  church  teaches,  proclaims,  and 
confesses,  that  we  are  saved  through  mercy  ;  as  we  have  shown 
above  from  Jerome.  Our  righteousness  does  not  depend  upon  our 
own  merit,  but  upon  the  mercy  of  God  ;  and  this  mercy  is  apprehen- 
ded through  fiith. 

But  here,  let  every  intelligent  reader  observe,  what  would  result 
from  the  doctrine  of  our  adversaries.  For  if  we  maintain  that 
Christ  has  merited  for  us  only  prirnam  gratiam,  that  is,  the  first 
grace,  (as  they  call  it,)  and  that  we  must  afterwards  merit  eternal 
life  by  our  works,  neither  our  hearts  nor  our  consciences  can  be  pa- 
cified, either  in  the  hour  of  death  or  at  any  other  time  ;  nor  can  we 
ever  build  on  sure  ground,  or  know  whether  God  is  gracious  to  us. 
Thus  their  doctrine  constantly  leads  the  conscience  to  nothing  but 


208  APOLOGY. 

grief,  and  finally  to  despair.  For  the  law  of  God  is  not  a  jest ;  it 
accuses  us  continually,  when  apart  from  Christ ;  as  Paul  says,  Rom. 
4,  15 :  "  The  law  worketh  wrath."  Thus,  then,  when  our  con- 
sciences feel  the  judgment  of  God,  and  have  no  sure  comfort,  they 
fall  into  despair. 

And  Paul  says :  "Whatsoever  is  not  of  fiuth  is  sin,"  Rom,  14,  23. 
But  those  can  do  nothing  in  faith,  who  are  to  receive  the  grace  of 
God,  only  after  fulfilling  the  law  with  their  works.  For  they  will 
always  waver,  and  doubt  whether  they  have  performed  works 
enough,  or  whether  perfect  satisfaction  has  been  rendered  to  the  law. 
Yea,  they  will  forcibly  feel,  that  they  are  still  indebted  to  the  law  ; 
for  this  reason  they  can  never  feel  assured  that  they  have  obtained 
the  grace  of  God,  or  that  their  prayers  are  heard.  Therefore  they 
can  never  truly  lo\e  God,  nor  can  they  expect  any  blessing  from 
him,  or  serve  him  aright.  For  the  soul,  in  which  nothing  but  doubt, 
despondency,  murmurs,  dissatisf.iction,  and  hatred  of  God,  dwell,  is, 
indeed,  hell  itself.  Yet  in  that  hatred,  they  hypocritically  call  upon 
God,  as  did  Saul,  the  ungodly  king. 

On  this  point  we  may  appeal  to  the  conscience  of  every  Christian, 
and  to  all  that  have  ex})erienced  temptations.  They  must  acknowl- 
edge, that  such  uncertainty  and  disquietude,  such  torment  and  ter- 
ror, despondency  and  despair,  result  from  this  doctrine  of  our  adver- 
saries, who  teach  or  imagine,  that  by  our  works,  or  fulfilment  of 
the  law,  we  are  justified  before  God.  They  direct  us  to  a  by-path, 
to  our  feeble  woiks,  instead  of  the  rich,  blissful  promises  of  grace, 
made  to  us  through  Christ  the  Mediator. 

The  conclusion  stands  strong  as  a  wall,  yea,  firm  as  a  rock,  that 
although  we  may  have  begun  to  do  the  law,  yet  w^e  are  not  accepta- 
ble to  God,  and  do  not  obtain  peace  with  him  on  account  of  such 
works,  but  for  the  sake  of  Christ,  through  faith;  nor  does  God  owe 
us  eternal  life  for  these  works.  For,  ca  en  as  remission  of  sins  and 
righteousness  are  imputed  to  us  for  the  sake  of  Christ,  not  on  ac- 
count of  our  v.'oiks  or  the  law  ;  so  eternal  life,  together  with  righte- 
ousness, is  olTcred  on  the  same  ground.  Christ  says,  .John  6,  40  : 
"  This  is  the  will  of  him  that  sent  me,  that  every  one  Avhich  seeth  the 
Son,  and  believeth  on  him,  may  have  everlasting  life."  Again, 
verse  57  :  "  He  that  believeth  on  me  hath  everlasting  life." 

Now  we  would  ask  our  opponents,  what  advice  they  give  to  dis- 
tressed souls  in  the  hour  of  death:  whether  they  encourage  them  to 
hope  that  they  will  fare  well,  be  saved,  and  obtain  the  grace  of  God 
on  account  of  their  own  merits,  or  by  the  grace  and  mercy  of  God 
for  Christ's  sake  ?     For  St.  Peter,  St.  Paul,  and  such  saints,  cannot 


OF     LOVE    AND    TlIK    rULriLMKNT    OF    THE    LAW.  209 

boast  that  God  owes  them  eternal  liie  for  their  martyrdom  ;  nor  did 
they  rely  on  their  works,  but  on  the  mercy  promised  in  Christ. 

And  it  would  be  impossible  for  a  saint,  however  great  and  exalted, 
to  endure  the  accusations  of  the  divine  law,  the  great  power  of  Sa- 
tan, the  terrors  of  death,  and  finally,  the  despair  and  fear  of  hell, 
without  seizing  hold  of  the  divine  ])romises,  the  Gospel,  as  of  a  tree 
or  branch  in  the  great  flood,  in  the  strong,  violent  stream,  among 
the  waves,  the  surges,  and  pangs  of  death ;  or  without  holding 
by  faith  to  the  word  which  proclaims  grace,  and  thus  obtaining  eter- 
nal life  without  any  works,  without  the  law,  by  grace  alone.  This 
doctrine  alone  suppoits  the  Christian  in  temptations  and  in  the  ago- 
nies of  death, — a  doctrine  of  which  our  adversaries  know  nothing, 
and  speak  as  the  blind  do  of  colors. 

But  now  they  will  say  :  "If  we  are  to  be  savcil  by  mercy  alone, 
what  difference  is  there  then  between  those  that  are  saved,  and  those 
that  are  not  ?  If  merit  av;iils  nothing,  there  is  no  difference  between 
the  wicked  and  the  good,  and  it  follows  that  they  are  alike  saved." 
This  argument  induced  the  schoolmen  to  invent  the  meritum  con- 
digni,  because  there  must  be  a  difference  between  those  that  are 
saved  and  those  that  are  condemned. 

In  the  first  place,  however,  we  assert,  that  eternal  life  belongs  to 
those  whom  God  regards  as  just,  and  when  this  is  the  case,  they 
have  become  the  children  of  Gcd,  and  joint  heirs  with  Christ;  as 
Paul  says  to  the  Romans,  8,  30  :  "  Whom  he  justified,  them  he  also 
glorified."  Hence  none  are  saved,  excejit  those  that  believe  the 
Gospel.  But  as  our  reconciliation  with  God  would  be  doubtful,  if 
it  depended  on  our  works  and  not  upon  the  gracious  promise  of  God, 
which  cannot  fail ;  so  also  would  all  our  hopes  be  doubtful,  if  they 
were  based  on  our  merit  and  woiks.  For  the  law  of  God  accuses 
us  continually,  and  our  hearts  aie  sensible  only  of  this  voice  from 
the  cloud  and  the  flame  of  fire,  ])eut.  /),  6,  &c. :  /  am  the  Lord  thy 
(ii)fl,  this-  s/inU  Ihou  do,  ihou  oinrsl  this,  this  will  1  h'lve  thee  do, 
iVc.  No  conscience  can  h?  at  j^eace  for  a  moment,  when  the  law 
and  Moses  press  upon  the  heart,  before  it  endtraces  Christ  l)y  faith. 
Nor  can  it  tndy  hope  Ibi-  cl(Miial  life,  until  it  has  obtained  peace. 
For  the  doubting  soul  ilces  from  (iod,  falls  into  despair,  and  cannot 
hope.  Now  the  lK)j)e  of  eternal  life  must  be  certain,  and  in  order 
that  il  m;iy  not  waver  hui  be  sine,  we  must  believ(>  that  we  receive 
eternal  lilr,  mil  llii():i<.;li  diir  works  or  nieiil ,  Iml  bv  gra''(>  alone, 
ihrniioli  tiiil  II  in  (  '1im>1  . 

In  lempoi;,!  iii.il  Icis  iiiid  World  |  v  idiirl  s,  lliercaie  found  mcrcy 
and    jiislifr.      .Iiisliie  e-  uiadr  '•ciij.in  In    iIh'  law  and  by  judgment; 


210  APOI-OGY. 

mercy  is  precarious.  With  God,  however,  it  is  otherwise,  because 
grace  and  mercy  are  prouiised  by  an  in(hibitable  word,  and  the  Gos- 
pel is  that  word  ;  it  commands  us  to  beheve  that  God  is  gracious  to 
us  and  will  save  us  for  Christ's  sake,  as  we  find  John  o,  17,  18: 
"  For  God  sent  not  his  Son  into  the  world  to  condemn  the  Avorld  ; 
but  that  the  world  through  him  might  be  saved.  He  that  believeth 
on  him  is  not  condemned,"  &c. 

Whenever  we  speak  of  mercy,  therefore,  it  must  be  imderstood, 
that  faith  is  required ;  and  this  faith  constitutes  the  difference  be- 
tween the  saved  and  the  damned,  the  worthy  and  the  unworthy. 
Because  eternal  life  is  promised  to  none  but  those,  who  are  recon- 
ciled in  Christ.  Now  faith  reconciles  and  justifies  us  in  the  sight  of 
God,  whenever  we, lay  hold  of  the  promise  through  faith-  And  dur- 
ing our  whole  life  we  should  pray  God  and  exert  ourselves,  that  we 
may  receive  and  increase  in  faith.  For,  as  we  said  above,  faith  ex- 
ists wherever  there  is  repentance ;  but  it  is  not  in  those  who  live  af- 
ter the  flesh.  This  faith  must  also  grow  and  increase  during  our 
whole  life,  amid  various  temptations.  And  they  who  obtain  faith, 
are  born  anew,  so  that  they  also  lead  a  new  life,  and  do  good 
works. 

Now  we  say  not  only  that  true  repentance  must  continue  during 
the  whole  life,  but  also  good  works  and  the  fruits  of  faith  ;  although 
our  works  never  become  so  precious,  as  to  be  equal  to  the  treasure 
of  Christ,  or  to  merit  eternal  life;  for  Christ  says,  Luke  17,  10: 
"  When  ye  shall  have  done  all  those  things  which  are  commanded 
you,  say.  We  are  unprofitable  servants."  And  St.  Bernard  cor- 
rectly says:  "You  must  necessarily  first  believe  that  you  cannot, 
receive  the  forgiveness  of  sins,  except  through  the  grace  of  God  ; 
and  then,  that  you  can  have  and  do  no  good  works,  unless  God 
grant  them  to  you  ;  and  finally,  that  you  cannot  merit  eternal  life  by 
any  good  works,  even  if  it  w'ere  not  given  to  you  without  merit." 
And  a  little  further  on,  he  says:  "  Let  no  one  deceive  himself;  for 
if  you  Y%'ould  properly  consider  the  matter,  you  would  undoubtedly 
discover  that  you  cannot,  with  ten  thousand,  meet  him  who  is  ad- 
vancing against  you  with  twenty  thousand,"  &c.  These  declaia- 
tions  of  St.  Bernard  are  certainly  most  emphatic:  let  them  believe 
these,  if  they  will  not  believe  us. 

Therefore,  in  order  that  the  heart  of  man  may  enjoy  true  and  in- 
fillible  consolation  and  hope,  we  refer  them,  as  Paul  does,  to  the 
divine  promise  of  grace  in  Cbrist ;  and  teach  them  that  they  must 
l»elieve,  (luit  God  grants  us  eternal  life,  not  on  account  of  our  works, 
or  the  fulfilment  of  the  law,  but  fi)r  the  sake  of  Christ ;  as  the  apos- 


OF    LOVE    AND    THK    I'ULK ILMENT    OF    THE    LAW.  211 

tie  John  says  in  his  1  Epistle  -5,  12 :  "  He  that  hath  the  Son  hath 
life;  and  he  that  Imth  not  the  Son  of  God  hath  not  life." 

In  this  matter  our  adversaries  have  eminently  manifested  their 
great  skill,  in  perverting  the  declaration  of  Christ :  "  When  ye  shall 
have  done  all  those  things  which  are  conunanded  you,  say,  We  are 
unprofitable  servants."  They  transfer  this  language  from  works  to 
faith,  saying:  "  Much  more,  are  we  unprofitable  servants,  when  we 
believe  all  things."  Verily  I  these  are  miserable  sophists,  perverting 
altogether  the  consolatory  doctrine  of  fiiith.  Say,  ye  dolts,  how 
would  you  advise  a  dying  man,  who  feels  that  he  has  no  work  that 
would  be  sufficient  before  the  judgment-seat  of  God,  and  that  he  can 
depend  on  none  ?  Would  you  also  say  to  him  :  "  Although  you  In  - 
lieve,  yet  you  are  an  unprofitable  servant,  it  will  avail  you  nothing  ;" 
Surely  the  distressed  conscience  must  fall  into  despair,  when  it  knows 
not  that  the  Gospel  requires  foith,  for  the  very  reason  that  v. e  are 
unprofitable  servants,  and  have  no  merit. 

We  should,  therefore,  beware  of  the  so];hists,  who  so  blasphe- 
mously pervert  the  words  of  Christ.  For  it  does  not  follow,  that 
because  works  avail  nothing,  therefore  faith  also  can  not  help  us. 
We  must  give  these  rude  dunces  a  common  example  :— It  does  not 
follow  that  if  a  farthing  avails  nothing,  therefore  a  florin  is  of  no  ac- 
count. As  a  florin  is  much  more  valuable  and  eiTicacious  than  a  fiir- 
thing,  we  must  know  that  faith  is  much  greater  and  more  efficacious 
than  works.  Not  that  faith  is  efficacious  on  account  of  its  woiihi- 
ness,  but  because  it  relies  on  the  promises  and  mercy  of  God.  Faith 
is  powerfid,  not  on  account  of  its  worthiness,  hut  because  of  the  di- 
vine promises.  Therefore  Christ  here  forbids  us  to  rely  on  our  own 
works;  for  they  cannot  help.  On  the  other  hand,  he  does  not  for- 
bid us  to  rely  on  the  promises  of  God  ;  nay,  he  requires  this  confi- 
dence in  the  promises  of  God,  for  the  very  reason  that  we  are  un- 
profitable servants,  and  that  woi'ks  cannot  help  us. 

Hence,  these  deceivers  are  misapplying  the  words  of  Christ  con- 
cerning rehance  on  our  own  worthiness,  to  confidence  in  the  divine 
j)romises.  This  completely  refutes  and  dissolves  their  sophistry. 
May  Christ,  the  Lord,  soon  put  to  shame  tiie  sophists,  who  tlius 
pervert  his  holy  Word.     Amen. 

Our  adversaries,  however,  attempt  to  show,  that  we  merit  eternal 
life  by  our  works  dc  condis;no,  on  the  ground  that  eternal  lili'  is  call- 
ed a  reward.     To  this  we  shall  briclly  and  correctly  reply. 

Paul  calls  eternal  life  a  gift,  (Rom.  (),  ^io,)  because,  when  we  are 
justified  through  Aiitli,  we  become  sons  of  God  and  joint  heirs  with 
Christ.     Jiut  in  another  place  it  is  written  :  "  Your  reward  shxilJ  ht 


212  APOLOfiY. 

great"  in  lieaven  (Luke  6,  35,).  Now  if  our  adversaries  Ihlnk  thai 
these  passao'es  contradict  each  other,  let  them  show  it.  But  they 
do,  as  usual; — they  omit  the  wortl  ,£;'//'/,  and  everywhere  pass  by  the 
chief  point, — how  we  are  justified  before  God.  Again,  they  omit 
the  doctrine,  that  Christ  always  remains  the  Mediator,  and  then 
wrest  from  its  place,  the  word  mercer  or  lewai-d,  and  explain  it  in 
the  most  artful  manner,  according  to  their  own  fancy,  not  only  con- 
trary to  the  Scriptures,  but  also  to  the  usual  n^ode  of  speakings  and 
they  reason  thus  :—"  Here  the  Scriptures  say:  i/our  reivard,  &c., 
therefore  our  works  are  so  worthy,,  that  by  them  we  nierit  eternal  life." 
This  is  verily  a  new  system  of  dialectics  [a  new  mode  of  reasoning] ; 
here  we  have  the  single  word  reward;  therefore  our  works  completely 
satisfy  the  law  ;  therefore  our  works  make  us  acceptable  to  God,  and 
we  have  no  need  of  grace,  or  of  the  Mediator,  Christ;  our  good 
works  are  then  the  treasure,  with  which  eternal  life  is  bought  and 
obtained.  We  can,  therefore,  keep  the  first  and  greatest  command- 
ment of  God,  and  the  whole  law,  by  means  of  our  good  works. 
Besides,  we  can  also  perform  ope7'a  super erogatinnis ,  that  is,  works 
of  supererogation,  or  more  than  the  law  requires.  Hence,  if  the 
monks  perform  more  works  than  their  duty  requires,  they  possess 
supererogatory  merits,  which  they  may  share  with  others,  or  give  for 
money  ;  and,  as  the  modern  gods,  they  can  institute;  the  new  sacra- 
ment of  donation,  to  show  that  they  have  sold  and  imparted  their 
merits,  as  the  Franciscan  monks  and  other  orckMS  have  shamelessly 
dotte,  putting  the  caps  of  their  ordeis  even  upon  corpses.  These  are 
strono-  conclusions,  indeed,  all  of  which,  it  seems  they  can  spin  out 
of  the  single  word  reward,  to  the  disparagement  of  Christ  and  faith. 

We  are  not,  however,  contending  aljout  the  word  retvard^  but  for 
great,  exalted,  and  most  important  matters,  namely,  where  Christians 
should  seek  true  and  certain  consolation  ;  whether  our  works  can 
calm  our  consciences  or  give  them  peace  ;  and  wiiether  we  should 
hold  that  our  works  are  worthy  of  eternal  life,  or  whether  it  is  gran- 
ted for  Christ's  sake  ?  These  are  the  proper  questions  in  this  mat- 
ter.; and  unless  properly  informed  on  these  points,  we  can  have  no 
sure  comfort. 

But  we  have  satisfactorily  shown,  that  good  works  do  not  fulfil 
the  law  ;  that  we  need  the  mercy  of  God  ;  that  faith  makes  «s  accep- 
table to  God ;  and  that  good  works,  however  precious,  though  they 
were  the  works  of  St.  Paul  himself,  cannot  give  peace  to  the  soul. 
Hence  we  must  believe  that  we  obtain  eternal  life  through  Christ, 
by  grace,  not  on  accoimt  of  works  or  the  law. 
'  Bni  what  shall  we  saj  concerning  the  rew.ard  which  the  Scriptures 


OF  LOVE  AND  THE  FULFILMENT  OF  THE  LAW.      213 

mention?  In  tlie  iirsl  jilace,  if  we  should  say  that  eternal  life  is 
called  a  reward,  because  it  belongs  to  believers  in  Christ  by  reason 
of  the  divine  promise,  it  would  be  perfectly  correct.  The  Scriptures, 
however,  <'all  eternal  life  a  reward,  not  that  God  is  under  obliga- 
tion to  grant  it  on  account  of  our  works,  but  that  after  eternal  life 
is  given  otherwise,  for  other  reasons,  our  works  and  tribulations  are 
still  recompensed,  although  the  treasure  is  so  great,  that  God  can 
not  owe  it  to  us  for  our  works ;  even  as  the  son  inherits  all  the  goods 
of  the  father  and  they  are  a  ricli  recompense  and  reward  of  his  obe- 
dience ;  yet  he  receives  the  inheritance  not  on  account  of  his  merit, 
i)ut  because  the  father  granted  it  to  him,  as  a  father,  &c. 

It  suffices,  then,  that  eternal  life  is  called  a  reward,  because  it  is 
a  recompense  for  the  afflictions  which  we  endure,  and  the  woiks  of 
love  which  we  do,  although  it  is  not  merited  by  them.  For  there 
are  two  kinds  of  recompense,  one  is  an  obligation,  the  other  is  not ; 
as,  for  instance,  if  the  Emperor  gives  his  servant  a  principality,  the 
servant's  labor  is  thus  recompensed  ;  yet  the  labor  is  not  worth  the 
principality,  but  the  servant  acknowledges  it  as  a  gratuity.  So  God 
does  not  owe  us  eternal  life  for  our  works ;  but  yet,  when  he  grants 
it  for  Christ's  sake  to  believers,  their  afflictions  and  works  are  there- 
by recompensed. 

We  say,  moreover,  that  good  works  are  truly  deserving  and  meri- 
torious, not  that  they  are  to  merit  lor  us  the  leniission  of  sins,  or 
Justify  us  before  God  ;  for  they  do  not  please  him,  unless  performed 
by  those  whose  sins  are  already  forgiven.  Nor  are  they  worthy  of 
eternal  life.  But  they  are  meritorious  with  respect  to  other  gifts, 
conferred  in  this  life  and  in  the  life  to  come.  For  God  withholds 
many  gifts  till  yonder  life,  where  hereafter  he  will  raise  the  saints 
to  honor ;  for  in  this  life  he  would  crucify  and  mortify  the  old  Adam 
with  all  manner  of  temptations  and  afflictions. 

And  to  thisithe  declaration  of  Paul  applies,  1  Cor.  3,  8  :  "  Every 
man  shall  receive  iiis  own  reward,  according  to  his  own  labor." 
For  the  blessed  will  be  rewarded,  one  higher  than  the  other.  Their 
merit  makes  such  a  difference,  according  as  it  pleases  God  ;  and  it  is 
merit,  because  such  good  works  are  j>erformed  by  those,  whom  God 
has  accepted  as  children  and  heirs ;  so  that  they  have  a  special  mer- 
it of  their  own,  as  some  children  have  in  preference  to  others.  Our 
adversaries  (juote  other  passages  also,  to  show  that  our  works  merit 
4'ternal  lite;  such  as  these; — Paul  says,  Rom.  2,  6:  "Who  will  ren- 
der to  every  man  according  to  his  deeds."  Again,  John  5,  28,  29  : 
•*'  All  that  are  in  the  graves  shall  hear  his  voice,  and  shall  come 
Slbrth ;    they  that  have  done  good  unto  the  resurrection    of  Jife.'"' 


214  APOLOGY. 

Again,  Matt.  2o,  35:  "For  I  was  an  hungered,  and  ye  gave  me 
meat."  Reply: — All  these  passages  which  commend  works  we 
must  understand  according  to  the  principle  which  we  have  already  laid 
down,  namely,  that  works,  apart  from  Christ,  do  not  please  God, 
and  that  we  must  by  no  means  exclude  Christ  the  Mediator.  There- 
fore, when  the  text  says,  that  eternal  life  is  given  to  those  who  have 
done  good,  it  declares  that  it  is  given  to  such  as  have  previously 
been  justified  through  faith  in  Christ.  Because  no  good  works  are 
pleasing  to  God,  unless  accompanied  by  faith,  through  which  they  be- 
lieve themselves  to  be  acceptable  to  God  for  Christ's  sake ;  and  they 
whoare  thus  justified  by  faith,  will  surely  bring  forth  truly  good  works 
and  good  fruits;  as  the  text  says:  "I  was  an  hungered,  and  ye  gave  me 
meat."  In  view  of  this  it  must  be  acknowledged  that  Christ  meant  not 
only  the  works,  but  required  alsothat  we  give  him  our  hearts,  and  that 
we  entertain  just  views  concerning  Goil,  and  believe  that  we  are 
pleasing  to  him  through  mercy.  Thus,  Christ  teaches  that  eternal  life 
is  given  to  the  righteous,  saying :  "  The  righteous  shall  go  into  life 
eternal."  And  yet  he  previously  mentions  the  fruits,  that  we  may 
learn  that  righteousness  and  faith  are  not  hypocrisy,  but  a  new  life 
in  which  good  works  must  follow. 

We  are  not  here  making  unnecessary  distinctions,  but  it  is  very 
important  to  have  proper  information  on  these  points.  For,  the 
moment  we  grant  to  our  adversaries,  that  works  merit  eternal  life, 
they  spin  out  of  this  the  crude  doctrine,  that  we  are  able  to  keep  the 
law  of  God,  that  we  need  no  mercy,  and  that  we  are  just  before 
God  ;  that  is,  acceptable  to  God  through  our  works,  not  for  the  sake 
of  Christ, — and  that  we  can  do  works  of  supererogation,  yea,  even 
more  than  the  law  requires.  Thus,  then,  the  whole  doctrine  of  faith 
is  entirely  suppressed.  But  if  the  Christian  church  is  to  exist  and 
continue,  the  pure  doctrine  concerning  Christ  and  the  righteousness 
of  faith,  must  ever  be  maintained.  We  must  therefore,  oppose  these 
great  Pharisaical  errors,  in  order  to  vindicate  the  name  of  Christ, 
his  honor,  and  that  of  the  Gospel,  and  to  maintain  for  the  hearts  of 
Christians,  true,  constant,  and  unfailing  consolation.  For  how  can 
the  heart  or  conscience  possibly  obtain  peace  or  hope  for  salvation,  when 
in  temptations  and  in  the  pangs  of  death  our  works  are  altogether 
reduced  to  dust  before  the  judgment  and  in  the  sight  of  God  ;  unless 
it  be  assured  through  faith,  that  it  is  saved  by  grace  for  Christ's 
sake,  not  on  account  of  our  works,  or  our  fulfilment  of  the  law? 

And  surely  St.  Laurence,  when  lying  on  the  flames,  suffering 
as  a  martyr  for  the  sake  of  Chiist,  did  not  believe  that  he  thereby 
fulfilled  the  law  of  God  perfectly  and  purely  ;  that  he  was  wnthoul 


OF  LOVE  AND  THE  FULFILMENT  OF  THE  LAW.       215 

sin,  ami  had  no  need  of  grace  or  of  Christ  the  Mediator.  He  evi- 
dently rested  satisfied  with  the  words  of  the  prophet  David  :  "  En- 
ter not  into  judgment  with  thy  servant,"  &c.,  Psalm  143,  2. 

Nor  does  St.  Bernard  boast  that  his  works  were  worthy  of  eter- 
nal life,  when  he  says:  "  Perdite  vixi,  I  have  lived  sinfully,"  &c. 
But  he  consoles  himself  by  relying  on  the  promises  of  grace ;  and 
believes  that  he  has  received  the  forgiveness  of  sins  and  eternal  life 
on  account  of  Christ ;  as  the  32d  Psalm  says  :  "  Blessed  is  the  man 
unto  whom  the  Lord  imputeth  not  iniquity,"  verse  2  ;  and  Paul  says, 
Rom.  4,  (3 :  "  Even  as  David  describeth  the  blessedness  of  the  man 
unto  whom  God  imputeth  righteousness  without  works."  Thus, 
then,  Paul  says  that  he  is  blessed,  to  whom  righteousness  is  imputed 
through  ftiilh  in  Christ,  even  without  having  performed  good  works. 
This  is  the  true  and  enduring  comfort,  which  will  not  fail  us  in  our 
tiials,  and  by  which  the  soul  can  be  strengthened  and  consoled; 
namely,  that  for  Christ's  sake,  through  faith,  we  receive  the  remis- 
sion of  sins,  righteousness,  and  eternal  life.  Now  when  the  passages 
which  treat  of  works  are  understood  as  including  faith  also,  they  are 
by  no  means  opposed  to  this  doctrine.  Ant!  faith  must  always  be 
included,  in  order  that  Christ,  the  Mediator,  be  not  excluded.  But 
the  fulfilment  of  the  law  follows  faith,  because  the  Holy  Spirit,  be- 
ing present,  efl'ects  a  new  life.  This  is  suflficient  in  regard  to  this  /  // 
article.  ,'  ^  <,,-<> 

A*.  S '    ■ 

ART.    VII.    AND    VIII.    (iV.) OF    THE    CHURCH.  /  / 

Our  adversaries  condemn  the  seventh  article  of  our  Confession,  in 
which  we  say,  that  the  Christian  church  is  the  congregation  of  saints. 
They  talk  at  length  to  show,  that  the  wicked  or  ungodly  ought  not 
to  be  separated  from  the  church,  because  John  the  baptist  compares 
ihe  church  to  a  floor,  on  which  wheat  an^l  chatf  are  heaped  together  ; 
and  because  Christ  compares  it  to  a  net,  containing  fishes,  both  bad 
and  good. 

Here  we  have  an  illustration  of  the  truth  of  the  saying,  that  noth- 
ing can  be  so  clearly  expressed  that  an  evil  tongue  cannot  pervert. 
We  have,  for  this  very  reason,  added  the  eighth  article,  that  no  one 
might  presume  that  we  wish  to  separate  the  immoral  and  hypocrites 
from  the  external  society  of  Christians  or  the  church,  or  that  in  our 
opinion  the  sacraments,  when  administered  by  the  ungodly,  are 
without  power  or  eflicicncy. 

This  f.dse  and  erroneous  construction,  therefore,  requires  no  long 
reply.     The  eiglith  article  is  our  sulFicient  defence.     We  too  confess 


216 


APOLOGY. 


and  declare,  that  hypocrites  and  wicked  men  may  also  be  members 
of  the  church,  in  external  communion  of  name  and  office,  and  that 
we  may  truly  receive  the  sacraments  even  from  wicked  men,  especi- 
ally when  they  have  not  been  excommunicated.  The  sacraments 
are  not  without  power  or  efficacy,  because  administered  by  the  un- 
godly. For  Paul  even  prophesied,  that  Antichrist  would  sit  in  the 
temple  of  God,  rule  and  reign  in  the  church,  have  authority  and 
hold  office  therein. 

The  Christian  church,  ho weverj^ consists  not  only  in  the  commu- 
nion of  external  signs,  but  chiefly  in  the  internal  communion  of  hea- 
venly gifts  in  the  heart ;  such  as  the  Holy  Spirit,  faith,  the  fear  and 
love  of  God.  Nevertheless  this  church  has  external  signs  also,  by 
which  it  is  known  ;  namely,  where  the  pure  Word  of  God  is  taught, 
and  where  the  sacraments  are  achninistered  in  conformity  with  it, 
there  in  truth  is  the  church,  there  are  Christians.  And  this  church 
alone  is  called  in  the  Scriptures  the  Body  of  Christ ;  because  Christ 
is  its  Head,  and  sanctifies  and  strengthens  it  through  his  Spirit ;  as 
Paul  says,  Eph.  1,  22,  23 :  "  And  gave  him  to  be  the  head  over  all 
things  to  tl^e  church,  which  is  his  body,  the  fulness  of  him  that  filleth 
all  in  all/^  Therefore,  they,  in  whom  Christ  effects  nothing  through 
lis  Spirit,  are  not  members  of  Christ.  Even  our  adversaries  ac- 
knowledge, that  the  wicked  are  only  dead  members  of  the  church. 
I  cannot  find  language,  therefore,  to  express  my  astonishment, 
that  they  assail  our  definition  of  the  church ;  for  we  spoke  of  its  liv- 
ing members.  Besides,  we  advanced  nothing  new.  For  Paul,  Eph. 
f5,  25-27,  gives  the  same  definition  of  the  church,  and  designates  also 
the  external  signs,  namely,  the  Gospel  and  the  sacraments.  For  he 
says:  "  Christ  also  loved  the  church,  and  gave  himself  for  it;  that 
he  might  sanctify  and  cleanse  it  with  the  washing  of  water,  by  the 
word  ;  that  he  might  present  it  to  himself  a  glorious  church,  not  hav- 
ing spot,  or  wrinkle,  or  any  such  thing  ;  but  that  it  should  be  holy 
and  without  blemish."  This  passage  of  the  Apostle  we  inserted  al- 
most literally  in  our  Confession. 

And  in  like  manner  we  also  confess  in  our  Cjeed  and  holy  Symbol: 
*' I  believe  in  a  holy  Christian  church."  Here  we  say  that  the 
church  is  holy.  But  the  ungodly  and  the  wicked  cannot  be  the  holy 
church.  A  little  farther  on  we  find  in  our  Creed  :  "  The  conununion 
of  saints,"  which  explains,  even  more  clearly  and  explicitly,  what 
the  church  is,  namely,  the  body,  tiie  congregation,  confessing  one 
Gospel,  having  the  same  knowledge  of  Christ,  and  one  Spirit  that 
renovates,  sanctifies,  and  rules  their  heails. 

And  this  article,  conccrniiio-  the   catholic  or    uuisersal    chuicli. 


OF     lUt    ClILHCH.  217 

which  is  gathered  from  every  nation  under  tlie  sun,  is  veiy  consola- 
tory and  highly  necessary.  But  much  greater,  nay,  almost  innu- 
merable is  the  mass  of  ungodly  men  who  contemn,  and  bitterly  hate, 
and  violently  persecute  the  Word  of  God  ;  as  for  instance  the  Turks, 
the  Mahometans,  tyrants,  heretics,  &c.  Moreover,  the  true  doctrine 
and  true  church  are  frequently  so  completely  oppressed  and  crushed, 
as  for  instance  under  Popery,  that  the  church  seems  to  be  lost,  nay, 
altogether  destroyed.  On  the  other  hand,  the  consolatory  article 
was  inserted  in  the  Symbol : — "  I  believe  in  a  catholic,  universal, 
Christian  church,"  that  we  might  be  assured  and  not  doubt,  but 
firmly  and  fully  believe,  that  there  really  is  and  will  continue  to  be, 
a  Christian  church  on  earth,  till  the  end  of  the  world  ;  that  we  may 
never  doubt  the  existence  on  earth  of  a  Christian  church,  which  is 
the  bride  of  Christ,  although  the  ungodly  predominate ;  and  that 
here  on  earth,  in  the  assembly  which  is  called  the  church,  Christ  the 
Lord,  daily  operates,  remits  >ins,  constantly  hears  our  prayers,  and 
ever  comforts  his  servants,  in  iheir  trials,  "vvith  lich  and  eilicient 
consolation.  This  article  was,  moreover,  designed  to  prevent  any 
one  from  thinking,  tiiat  the  church,  like  any  exiertial  government, 
is  confined  to  this  or  that  couiitiy,  kino-dom  or  state,  as  the  Pope  of 
Rome  would  have  il ;  and  itpositiveiy  njaintains,  (hat  \he  truechurch  is 
the  great  body  of  true  believeis  in  all  parts  of  the  worKI,  from  the  rising 
of  the  sun  to  his  setting,  who  have  L»ut  one  Gospel,  one  Christ,  the 
vsame  Baptism  and  Holy  Supper,  and  are  ruled  by  one  Holy  Spirit  ; 
although  they  have  ditferent  ceremonies. 

It  is  also  clearly  slated  in  the  ex[)iiUiaiioii  of  the  Decree  of  Grati- 
an,  that  the  word  church,  in  its  general  sense,  comprehends  the  bad 
and  good  ;  again,  that  the  wicked  are  in  the  church  only  by  name, 
not  by  practice;  but  the  good  are  in  it  both  by  name  and  practice. 
And  there  are  many  passages  in  the  writings  of  the  Fathers  of  sim- 
ilar import.  For  Jerome  says:  "'He  that  is  a  sinner,  and  still  I'e- 
inains  j;olluted  with  sin,  cannot  be  called  a  member  of  the  church, 
nor  can  he  belong  to  the  church  rf  Chr'st." 

Now  although  the  wicked,  and  ungodly  hypocrite?:,  have  fellow- 
ship with  the  true  church  in  external  sitius.  in  name  and  office;  yet, 
when  we  would  strictly  dehne,  what  ti;e  church  is,  we  must  speak 
of  the  church  called  the  bodv  of  Christ,  atxl  having  communion  not 
only  in  externil  signs,  but  al«o  holding  fdth  and  the  gifts  of  the 
Holy  Spirit  in  its  bosom. 

It  is  necessary  tor  us,  reallv  to  know,  how  we.  become  members 
of  Christ,  anri  \vli;it  (-(uistilutes  us  living  members  of  the  church;  for 
it    we  should  sav  that   the  church  is  only  an  outward  goveriuiicut. 


2iS 


APOLOGY. 


like  other  establishments,  m  which  there  are  both  wickeiF  and  pious 
men;  no  one  would  thus  learn  or  understand,  that  the  kingdom  of 
Christ  is  spiritual^  as  it  really  is;  that  in  it  Christ  inwardly  rules, 
stiengthens,  and  consoles  the  hearts,  and  imparts  the  Holy  Spirit 
and  various  spiritual  gifts ;  but  men  would  think  it  an  external  form, 
a  certain  order  of  ceremonies,  and  worship. 

Again,  what  difference  wouUl  there  be  between  the  people  of  the 
Jaw  and  those  of  the  church,  if  the  ch^rrch  were  only  an  outwarcl 
polity?  Now  Paul  distingirlshes  the  church  from  the  Jews,  Rom, 
"2,  28,  29,  by  saying  Ihat  the  church  is  a  spiritual  people;  that  is, 
a  people  distinguished  from  the  Gentiles,  not  only  in  polity  and  civil 
affairs,  but  as  the  true  people  of  God,  enlightened  in  their  hearts,  and 
born  anew  through  the  Holy  Spirit. 

Again,  among  the  Jewish  people,  all  those  who  were  native  Jews 
and  born  of  the  seed  of  Abraham,  had,  besides  the  promises  of  divine 
blessings  in  Christ,  many  promises  also  concerning  temporal  bless- 
ings, res[)ecting  the  kingdom,  &.c.  And,  en  account  of  the  divine 
promises,  the  wicked  also  among  them^  were  called  the  people  of 
(lod  ;  for  God,  by  these  temporal  promises,  had  separated  from  the 
Gentiles  the  lineal  seed  of  Abraham  and^  all  that  were  native  Jews; 
and  yet  the  wicked  and  ungodly  among  them  were  not  the  true  peo- 
ple of  God  ;  nor  did  they  please  him.  The  Gospel,  however,  which 
is  preached  m  the  church,  brings  not  only  the  fore-shadow  of  eternal 
l)lessings ;  but  each  true  Christian,  here  on  earth,  receives  the  bless- 
ings of  heaven,  eternal  comfort  and  life,  the  Holy  Spirit,  and  divine 
righteousness,  until  he  shall  be  perfectly  blessed  in  yonder  world. 

According  to  the  Gospel,  then,  those  alone  are  the  people  of  God, 
who  receive  the  spiritual  blessings  and  the  Holy  Spirit ;  and  thi» 
church  is  the  kingdom  of  Christ,  distinguishes?  from  the  kingdom  of 
Satan.  For  it  is  certain  that  all  the  ungodly  are  in  the  power  of 
the  devil,  and  members  of  his  kingdom  ;  as  Paul  says,  Eph.  2,  2  : 
"  Ye  walked  according  to-  the  course  of  this  world,  accorcfrng  to  the 
prince  of  the  power  of  the  air,  the  spirit  that  now  worketh  in  the 
children  of  disobedience.^'  Christ  also  said  to  the  Pharisees  (who' 
were  the  holiest,  and  bore  the  name  of  the  people  and  the  church  of 
(lod,  and  also  made  their  otfeiings):  "Ye  are  of  yoiu"  father  the 
devil,"  John  S,  44. 

~  The  true  church,  therefore,  is  the  kingdom  of  Christ ;  thai  is,  the 
congregation  of  all  saints;  for  the  ungoslly  are  not  ruled  by  the 
Spirit  of  Christ.  But  what  need  is  there  of  many  words  on  a  point 
so  clear  and  mariit'Vsl  ?  Our  adversaiies,  however,  oppose  the  clear 
truth.     If  the  church,  which  most  assuredly  is  the  kingdom  of  Christ 


or  TiiK  cftDRcn.  "219 

and  of  God,  tliffers  from  the  kiugdotn  of  the  devil,  the  ungodly  wha 
are  in  the  kingdom  of  the  devil,  surely  cannot  be  the  church  ;  al- 
though, as  the  kingdom  of  Christ  is  not  yet  manifest,  they  are,  in 
this  life,  among  the  true  Christians  and  in  the  church,  €ven  as  tea- 
chers and  other  officers.  But  the  ungodly  are  not,  in  the  meantime, 
on  that  account  a  -^art  of  the  kingdom  of  Christ,  since  it  is  not  yet 
manifest.  For  the  true  kingdom  of  Christ  consists,  and  will  continue 
to  consist  of  those  who  are  enlightened,  stiength^ned,  and  ruled  by  the 
Spirit  of  God,  although  this  kingdom  is  not  yet  manifest  to  the  world, 
but  concealed  under  afflictiens,  even  asi'here  is,  and  always  will  be,  the 
same  Christ  that  was  once  crucified,  and  now  reigns  and  rules  in 
everbsting  glory  in  heaven. 

This  accords  with  the  parable  of  Christ,  where  he  distinctly  savs, 
MatL  13,  38:  "The  good  seed  are  the  children  of  the  kingdom; 
but  the  tares  are  the  children  of  the  wicked  one:  the  field  is  the 
world," — not  the  church. 

This  is  also  tl>e  serise  of  the  words  of  John,  Matt.  3, 12  :  "  lie  will 
thoroughly  purge  his  floor,  and  gather  his  wheat  into  the  garner; 
but  he  will  burn  up  the  chalf  with  unquenchable  fire."  Here  he  re- 
fers to  tiie  whole  Jewish  people,  and  says,  that  the  true  church  is 
to  be  separated  from  the  people.  This  passage  is  rather  against  our 
adversaries,  than  in  their  favor;  for  it  clearly  shows,  that  the  truly 
believing,  spiritual  people  shall  be  separated  from  carnal  Isra-el, 

And  when  Christ  says.  Mart.  13,  47  :  "  The  kingdom  of  heaven 
is  like  unto  a  net-;"  and,  it  is  "  likened  to  ten  virgins,"  Matt.  2-5, 
1-5;  he  does  not  meam  that  the  wicked  are  the  church;  but  simply 
•shows  liow  the  church  appears  in  this  world.  He  therefore  s;i  vs  that 
the  church  is  like  these,  &c ;  that  is,  as  among  a  mass  o(  fish,  there 
•are  good  and  bad  ones  promiscuously  ;  so  the  church  here  below  is 
.concealed  among  the  great  body  and  mtiiltitude  of  the  ungodly  ;  and 
he  desires  that  the  pious  be  not  oJJended.  AgaiiK,  he  w«uld  havje 
(US  tok«ow:that  the  word  and  the  sacraments  are  not  without  eil'ect^ 
although  the  ungodly  preach,  or  administer  them.  Thus  Christ 
teaches  us,  that  the  ungodly,  though  in  the  church  according  to  ex- 
ternal fellowship,  are  still  not  members  of  Ciirist,  nor  the  truechurcir; 
for  thfCy  are  members  of  the  dfeviil. 

Nor  are  we  speaking  of  an  imaginary  church,  whicli  may  nowl^ere  \ 
he  found,  bu?:  we  affirm  and  iinow  in  truth,  that  this  jfhurch  con-  ) 
taining  saints,  truly  is  and  continues  to  be  on  earth;  that  is,  there ( 
are  children  of  God  in  differerst  places  throughout  the  world,  in  va-  j 
rious  kingdoms,  islands,  countries,  and  cities,  from  the  risins;  to  the  I 
netting  of  the.sjjn,  who  truly  know  Christ  and  the  Gospel;  and  «a  / 


^20  APoi.or.v, 

assert  that  the  external  sio;ns,  the  ministry,  or  tlic  Gosj-el  and  fhe  ' 
sacraments,  are  in  this  church. 

This  church  properly  is,  as  Paul  says,  (1  Tim.  3,  lo,)  the  pillar 
of  truth;  because  it  retains  the  pure  Gospel,  the  true  foundation; 
and  as  he  says,  J  Cor.  3,  J 1 :  "  Other  foundation  can  no  man  lay 
than  that  is  laifl,  which  is  Jesus  Christ."  Upon  this  foundation  the 
Christians  are  built. 

True,  amon'j:;  those  who  are  built  on  the  right  foun(hition,  that 
is,  on  Christ  and  faith,  there  are  many  weak  men  who  build  hay 
and  stubble  on  such  foundation,  that  is.,  certain  human  conceits  and 
opinions,  by  which  however  tliey  do  not  overthrow  or  reject  Christ, 
the  foundation.  They  are,  nevertheless,  Christians,  and  these  faults 
will  be  forgiven  them ;  they  may  also  become  enhghtened  and  better 
jnlbrraed.  Thus  even  the  Fathers  sometimes  built  hay  and  stubble 
on  that  foundation;  yet  without  intending  to  overthrow  it. 

But  many  of  the  articles  of  our  adversaries  subvert  the  right  foun^ 
<!ation,  the  knowledge  of  Christ  and  faitfc  ;  for  they  reject  and  con- 
demn our  most  important  article,  w^hich  declares,  that  we  obtain  re- 
mission of  sins  by  faith  alone,  through  Christ,  without  any  works 
whatever.  On  the  other  hand,  they  teach  us  to  rely  on  our  works, 
by  them  to  merit  the  forgiveness  of  our  sins;  and  substitute  their 
works,  their  orders,  and  the  mass,  for  Christ ;  like  the  Jews,  Gen- 
tiles, and  Turks,  they  would  be  saved  by  their  own  works.  They 
also  teach,  that  the  sacraments  make  men  righteous,  ex  opere  operato, 
without  faith.  Now  he  that  does  not  consider  faith  to  be  necessary, 
has  already  lost  Christ.  Again,  they  establish  the  worship  of  saints, 
and  call  upon  them  as  mediators,  instead  of  Christ. 

Now  while  God  clearly  promises  in  the  Scriptures,  that  the  church 
shall  always  have  the  Holy  Spririt,  he  also  earnestly  warns  us,  that 
false  teachers  and  wolves '^\'ill  insinuate  themselves  into  the  church, 
among  the  genuine  ministers  of  the  Gospel.  But,  properly  speak- 
ing, the  church  which  has  the  Holy  Spirit,  is  the  Christian  church. 
The  wolves  and  false  teachers,  however,  are  not  the  church,  or  the 
kingdom  of  Christ;  although  they  rave  in  it  and  waste  it;  as  Lyra 
says :  "  The  true  church  does  not  rest  upon  the  authority  of  pre- 
lates;  because  many  of  high  rank,  princes  and  bishops,  as  well  as 
many  of  low  estate,  have  fallen  from  faith.  Therefore  the  church 
consists  of  those,  wh©  truly  know  Christ,  and  properly  confess  the 
faith  and  the  truth." 

In  our  Confession  we  say  th<^  -sf^sfie  thing,  in  reality,  that  Lyra 
has  stated,  in  the  clearest  possible  terms.  But  our  adversaries  de- 
.^iire  a  ne\^'  Romish  definition  of  the  church  ;  they  wish  us  to  say : — 


OF    THE    CHURCH.  221 

The  church  is  the  supreme  monarchy,  the  greatest  and  most  power- 
ful sovereignty  in  the  world,  in  which  the  Pope  of  Rome,  as  the  head 
of  the  church,  has  the  absolute  control  of  all  matters,  great  and 
small,  spiritual  and  temporal.  This  power  (however  he  may  use  or 
abuse  it)  no  one  dare  dispute,  or  even  whisper  against.  Again,  in 
this  church  the  Pope  has  authority  to  set  up  articles  of  faith ;  to  es- 
tablish various  modes  of  worship;  to  abolish  the  holy  Scriptures  at 
pleasure;  to  pervert  and  explain  them  in  opposition  to  ail  divine 
laws,  to  his  own  decretals,  and  to  all  imperial  rights.  Moreover, 
he  has  discretional  authority  to  sell  indulgences  and  dispensations 
for  money  ;  and  from  him  the  Roman  emperor,  all  kings,  princes,  and 
potentates,  are  under  obligation  to  receive  their  royal  crowns,  their 
sovereignty  and  titles,  as  from  the  vicar  of  Christ.  The  Pope  is, 
therefore,  a  god  on  earth,  a  supreme  ruler,  the  sovereign  lord  of  all 
the  world,  over  all  kingdoms,  all  countries  and  people,  over  all  pos- 
sessions, spiritual  and  temporal,  and  thus  controls  all  things,  both 
the  temporal  and  the  spiritual  sword.  This  definition,  which  does 
not  at  all  accord  with" the  true  church,  but  very  well  agrees  with 
the  character  of  the  Pope  of  Rome,  we  find  not  only  in  the  Canoni- 
cal Letters,  but  Daniel,  the  prophet  also,  thus  describes  Antichrist. 

If  we  thus  define  the  charch  as  a  system  of  pomp  and  pageantry, 
such  as  the  Pojje's,  our  judges  would  perhaps  be  more  gracious. 
For  the  books  of  our  adversaries  are  at  hand,  in  which  the  power 
of  the  Pope  is  extolled  in  extravagant  terms,  yet  no  one  opposes  them. 
But  we  must  suflfer  for  praising  and  exalting  the  merits  of  Christ, 
for  writing  and  preaching  the  plain  word  and  doctrines  of  the  Apos- 
tles, namely,  that  we  obtain  the  remission  of  sins  by  fitith  in  Jesus 
■Christ,  and  not  by  hypocrisy,  or  invented  forms  of  worship,  such  as 
the  Pope  has  established  without  number.  But  Christ,  the  Proph- 
ets, and  the  Apostles,  give  a  far  different  description  of  the  church  of 
Christ,  wholly  incompatible  with  the  Pope's  government. 

Those  passages,  therefore,  which  refer  to  the  true  church,  must 
not  be  applied  to  the  popes  or  bishops,  as  if  they  were  pillars  of 
truth,  and  infallible.  For  how  many  among  the  bishops,  popes, 
&c.,are  taking  or  have  taken  an  earnest  and  sincere  interest  in  the  Gos- 
pel, or  have  considered  it  worth  while  properly  to  study  a  page  or  even 
a  syllable  of  it?  Many  examples  are,  alas,  at  hand,  which  show 
that  there  are  many  in  Italy  and  elsewhere,  who  laugh  at  all  reli- 
gion,— deride  Christ  and  the  Gospel,  and  publicly  ridicule  them. 
And  if  they  assent  to  any  thing  at  all,  it  is  to  that  only  which  com- 
ports with  human  reason  ;  all  else  they  regard  as  fabulous. 

Hence  we  draw  the  conclusion,  according  to  the  holy  Scriptures, 


,r^^ 


222  APOI.O(iY. 

that  the  true  Christian  ehurch  consists  of  all  those  throuo-hout  the 
world,  who  truly  believe  the  Gospel  of  Christ,  and  have  the  Holy  Spir- 
it. And  yet  we  acknowledge,  that  in  this  life,  among  true  Chris- 
tians, there  are  many  hypocrites  and  wicked  men,  who  are  also  mem- 
bers of  the  church,  so  far  as  it  concerns  external  signs.  For  they  hold 
offices  in  the  church,  preach,  administer  the  sacraments,  and  bear 
the  title  and  name  of  Christian.  Nor  are  the  sacraments.  Baptism, 
&c.,  without  efficacy,  because  administered  by  unworthy  and  un- 
godly men ;  for  they  stand  before  us  by  virtue  of  the  call  of  the  church, 
not  on  their  own  .authority,  but  as  representatives  of  Christ,  who  says, 
Luke  10,  liG  :  "  He  that  heareth  you,  heareth  me."  Thus  Judas 
was  also  sent  to  preach.  Now  although  ungodly  men  preach  and 
administer  the  sacraments,  they  officiate  in  Christ's  stead.  And 
this  declaration  of  Christ  teaches  us,  that  in  such  cases  the  unwor- 
thiness  of  the  servant  should  not  otl'end  us. 

But  on  this  subject  we  have  explicitly  stated  in  our  Confession, 
that  we  do  not  agree  with  the  Donatists  ancl.^Wickliffites,  who  held 
that  those  commit  sin,  who  receive  the  sacraments  in  the  church  from 
ungodly  ministers.  This,  we  think,  is  sufficient  to  defend  and  sus- 
tain our  definition  of  the  church.  And,  since  the  true  church  is 
called  in  the  Scriptures,  the  body  of- Christ,  it  is  utterly  impossible 
to  speak  of  it  otherwise  than  we  have  spoken. 

It  is  certainly  evident,  that  hypocrites  and  the  ungodly  cannot  be 
the  body  of  Christ,  but  belong  to  the  kingdom  of  the  devil,  who  has 
taken  them  captive,  and  rules  them  at  pleasure.  All  this  is  indispu- 
tably clear-  But  if  our  adversaries  still  continue  their  calumniation, 
they  shall  be  further  replied  to. 

Our  adversaries  also  condemn  that  part  of  the  seventh  article,  in 
which  we  say,  that  it  is  sufficient  for  the  unity  of  the  church,  to 
agre«  in  the  Gospel  and  in  the  administialionof  the  sacraments,  and 
that  human  ordinances  need  not  every  where  be  uniform.  This  they 
grant,  so  far  as  to  say^,  that  the  unity  of  the  church  does  not  require 
special  traditions  [concerning  rites  and  ceremonies,]  {traditiones  par- 
ticulares)  to  be  ahke.  But  they  maintain,  that  the  true  unity  of  the 
church  calls  for  uniformity  in  general  or  universal  traditions  {tradi- 
tiones universales). 

This  is  a  raosi  awkward  distinction.  We  say  that  those  are  one 
church  who  believe  in  one  Christ,  and  have  one  Gospel,  one  Spirit, 
one  faith,  and  the  same  sacraments ;  we  are  therefore  speaking  of 
spiritual  unity,  without  which,  faith  and  a  Christian  character  can- 
not exist.  This  unity,  then,  we  say,  does  not  require  human  ordi- 
nances, whether  universal  or  particular,  to  be  every  where  alike. 


OF    THE    CHDKCH,  223 

For  righteousness  before  God^  which  is  brought  by  faith,  does  not 
depend  on  external  ceremonies,  or  hiunan  ordinances,  and  ftiith  is  a 
hght  in  the  heart,  which  renovates  and  quickens  it.  To  this  work, 
external  ordinances  or  ceremonies,  whether  universal  &r  particular, 
contribute  little  or  nothing. 

And  we  had  good  cause  for  drawing  up  this  article;  for  many 
great  errors  and  foolish  opinions  concerning  human  traditions  have 
crept  into  the  church.     Some  imagined,  that,  without  such  human 
ordinances,  Christian  holiness  Jind  faith  avail  nothing  in  the  sight  of 
God ;  and  that  no  one  can  be  a  Christian,  unless  he  observe  such 
traditions  ;  while  they  are  nothing  but  external  ordinances,  w-hich 
often  accidentally,  or  for  certain  reasons,  differ  in   various  places, 
as,    in    their  worldly   government,   cities   have    different   customs./ 
We  also  read  in  history,  that  churches  have  excommunicated  each? 
other,  on  account  of  such  ordinances,  for  instance,  in  regard  to  Eas-I    ^^,...^ 
ter  day,  images,  and  the  like.  r""^ 

Hence  the  ignorant  believed,  that  such  ceremonies  and  services 
make  us  righteous  before  God,  and  that  no  one  can  be  a  Christian 
without  them  ;  for  many  absurd  writings  on  this  point,  of  the  Summists 
and  others,  are  sliil  extant. 

But  we  maintain,  th;it  the  harmony  of  the  church  is  no  more  bro- / 
ken  by  variations  in  such  human  ordinances,  than  it  is  by  variations  ', 
in  the  natural  length  of  the  flay  in  dilferent  places.  Yet  we  like  to  see  [ 
the  general  ceremonies  uniformly  kept,  for  the  sake  of  harmony  and  I 
order,  as  in  our  churches,  for  instance,  we  celebrate  the  mass,  • 
the  Lord's  Day,  and  other  great  festivals. 

We  also  approve  all  human  ordinances,  which  are  good  and  useful, 
especially  those,  which  promote  good  external  discipline  among  youth 
and  the  people  generally.  But  the  inquiry  is  not :  shall  human  ordi- 
nances be  observed  on  account  of  external  discipline  and  tranquillity  ? 
The  question  is  altogether  flifferent ;  it  is:  is  the  observance  of  such 
hunihu  ordinances,  a  divine  service  by  which  God  is  reconciled; 
and  can  we  be  righteous  before  God  without  such  statutes?  This 
is  the  chief  inquiry,  and  when  this  shall  have  been  finally  answered, 
it  will  be  easy  to  judge,  whether  the  unity  of  the  church  requires 
uniformity  in  such  ordinances. 

Now  if  they  are  not  necessary  to  serve  God,  it  follows  that  we 
may  be  pious,  holy,  and  just,  be  the  children  of  God,  and  Christians, 
even  without  observing  the  same  ceremonies  that  are  in  use  in  other 
churches.  For  example,  if  it  l>e  true  that  the  wearing  of  German 
or  French  clothing  is  not  a  necessary  service  of  God,  it  follows  that 
some  can  be  jw^t  an  I  holy,  and  in  the  church  of  Christ,  although 


224  APOLOGY. 

they  do  not  wear  German  or  French  garments.  Thus  Paul  clearly 
teaches  Col.  2,  16,  17  :  "  Let  no  man,  therefore,  judge  yoa  in  meat^ 
or  in  d.ink,  or  in  respect  of  a  holy-day,  or  of  the  new-moon,  or  of 
sabbath-days ;  which  are  a  shadow  of  things  to  come ;  but  the  body 
is  of  Christ."  Again,  verses  20-23  :  "  Wherefore,  if  ye  be  dead 
with  Christ,  from  the  rudiments  of  the  world,  why,  as  though  Hving 
in  the  world,  are  ye  subject  to  ordinances,  (touch  not  ;  taste  not ; 
handle  not ;  which  all  are  to  perish  with  the  using.,)  after  the  com- 
mandments and  doctrines  of  men  ?  which  things  have  indeed  a  show 
of  wisdom  in  will-worship  and  humility,  and  neglecting  of  the  body  ; 
not  in  any  honor  to  the  satisfying  of  the  flesh." 

The  meaning  of  Paul  is,  that  faith  in  the  heart,  through  which 
we  become  righteous,  is  a  spiritual  thing,  a  light  in  the  heart, 
through  which  we  are  renewed  i;nd  receive  another  mind  and  dispo- 
sition. But  human  traditions  are  not  such  a  life-giving  light  and' 
power  of  the  Holy  Spirit  in  the  heart,  they  are  not  eternal ;  therefore 
they  do  not  produce  eternal  life  ;  they  are  only  external,  bodily  ex- 
ercises, which  do  not  change  the  heart. 

We  cannot,  therefore,  believe,  that  they  are  necessary  to  righte- 
ousness before  God.  In  this  sense  Paul  says  to  the  Romans,  14, 17  : 
*'  The  kingdom  of  God  is  not  meat  and  drink  :  but  righteousness  and 
peace,  and  joy  in  the  Holy  Ghost."  But  it  is  unnecessary  here  to 
quote  many  passages  of  Scripture,  as  the  Bible  is  full  of  such,  and 
we  have  adduced  many  of  them  in  the  last  article  of  oui?  Confession. 
We  shall  hereafter  dwell  more  paiticularly  on  the  chief  question  of  this 
subject,  namely,  whether  such  human  ordinances  are  a  divine  service 
necessary  to  salvation.    Then  we  shall  speak  more  fully  on  this  subject. 

Our  adversaries  say  that  we  must  observe  such  ordinances,  espe- 
cially the  universal  ceremonies,  because  it  is  probable  that  they  were 
handed  down  to  us  from  the  Apostles.  Wliat  great,  holy,  eminent, 
apostolic  men!  how  pious  and  spiritual  they  have  now  become! 
Thev  are  willing:  to  observe  the  ordinances  and  ceremonies,  estab- 
lished,  as  they  say,  by  the  Apostles  ;  but  not  willing  to  follow  the 
doctrines  and  clear  words  of  the  Apostles.  But  we  say  and  know, 
that  it  is  right,  concerning  all  ordinances,  to  entertain  and  express  the 
same  views  that  the  Apostles  themselves  advanced  in  their  writ- 
ings; and  they  every  where  contend,  most  vigorously  and  earnestly, 
not  only  against  those  who  would  exalt  human  ordinances,  but  those 
also,  who  are  disposed  to  regard  the  divine  law,  the  ceremonies  of 
circumcision,  &c.  as  necessary  to  salvation. 

The    Apostles  were  far  from  desiring  thus  to  burden  the  con- 
science, by  preaching,  thnl  it  would  lie  sinful  not  to  observe  such 


l/x^iyjuv^ 


OF    THK    CIKJRCH.  2'2'5 

ordinances  concerning  certain  days,  fasts,  meats,  and  the  like.  More- 
over, Paul  (1  Tim.  4,  1,)  plainly  calls  such  teaching  the  doctrines 
of  devils.  What  the  views  of  the  Apostles  were  in  this  matter, 
must  therefore  be  ascertained  from  their  clear  writings :  it  is  not 
sufficient  to  give  mere  illustrations.  True,  they  observed  certain 
days  ;  not  because  this  was  necessary  in  order  to  become  righteous 
before  God,  but  that  the  people  might  know  when  to  come  together. 
They  also  observed  various  customs  and  ceremonies,  such  as  reachng 
regular  lessons  in  the  Bible,  convening  at  stated  periods,  &c.  In 
the  beginning  of  the  church  also,  the  Jew^s,  who  had  become  Chris- 
tians, retained  many  of  their  Jewish  festivals  and  ceremonies,  which 
the  Apostles  then  adapted  to  the  Gospel  history.  So  our  Easter 
and  Whitsuntide  were  derived  from  their  Passover  and  Pentecost. 
The  Apostk^s  wished,  not  only  by  teaching,  but  also  by  such  histori- 
cal festivals,  to  transmit  to  posterity  a  knowledge  of  Christ  and  the 
great  Gospel  treasuie.  Now  if  such  ceremonies  are  necessary  to 
salvation,  why  then  did  the  bishops  afterw^ards  introchice  many 
cbiinges  in  them?  If  they  were  instituted  by  the  command  of  God, 
no  man  had  power  to  alter  them.  //, 

Befoi'e  the  Council  of  Nice,  Easter  was  observed  in  (liiierent  places  7  ^^^'\  Y 
at  different  times,  but  tliis  want  of  uniformity  did  not  in  the  least  in-  /   ""^  -''  ^- 
iure  the  faith  or  Christian  unitv.     Afterwards  Easter  was  infention-*r '/;  •  * L 
ally  changed,  so  as  not  to  fall  on  the  same  day  with  the  Passover,  i., .--.i     ^fj. 
But  the  Apostles  enjoined  the  keeping  of  Easter  in  the  churches  at     At 
the  time,  when  the  brethren,  who  were  converted  from  Judaism,  ob-^-^^  **^f  L- 
served   it.     Some   iiishopiics  and   |noj  le,  therefore,  even  after  the 
Council  of  Nice,  strongly  insisted,  that  Easter,  should  be  observed 
at  the  time  of  tiie  Passover.     But  the  Apostles  did  not  intend  bv 
tbeii' deciee  to  inij  ose  such  a  burden  upon  the  churches  as  necessary 
to  salvation,  which  the  decree  itself  clearly  shows;  for  they  distinct- 
ly say,  that  no  one  should  trouble  himself  about  the  brethren,  who 
keep  Easter,  &c.,  although  they  may  not  exactly  compute  the  tiu'ie. 
For  Epiphanius  refers  to  the  words  of  the  Apostles,  from  which 
every  intelligent  man  may  clearly  perceive,  that  the  Apostles  wished 
to  turn  the  people  from  the  error  olinaking  holidays,  certain  seasons, 
&c.,  matters  of  conscience.     Indeed,  they  expressly  add  that  no  one 
sliould  be  much  concerned,  though  there  be  an  error  in  the  compu- 
tation of  Easter.     I  rcmld  produce  a  mass  of  such  testimony  from 
history,  and  show  sii'l  more  clearly  that  such  dilference  in  external 
ordinances,  separates  no  one  from  the  universal  Christian  church. 

Our  Hflversaries,  who  teach  that  the  unitv  of  the  Christian  church 
consists  in   nrdin;inc«s  rclatinc;  to  meats,  (hvs,  vestments,,  and   the 


2^26'  APOLOGV.- 

like,  which  Godhas  not  enjoined,  by  no  means  understand  what  faith, 
or  what  the  kingdom  of  Christ  is.  In  this  matter  every  one  may 
perceive  what  pious  and  exceedingly  holy  people  our  adversaries 
are.  For,  if  universal  ordinances  are  necessary,  and  if  they  should 
never  be  altered,  who  authorized  them  to  alter  the  order  of  the  Lord's 
Supper?  which  is  not  a  human  ordinance,  but  a  divine  institution. 
We  shall,  however,  especially  treat  of  this  subject  hereafter. 

Our  opponents  approve  the  whole  of  the  eighth  aiticle,  in  which 
we  say,  that  hypocrites  and  ungodly  men  are  found  in  the  church, 
and  that  the  sacraments  are  not  inefficacious,  although  administered 
by  hypocrites;  because  they  are  administered  by  these  men  instead 
of  Christ,  and  not  on  their  own  authority,  according  to  Luke  10, 
16  :  "  He  that  heareth  you,  heareth  me."  Yet  we  ought  not  to  re- 
ceive or  hear  false  teachers,  because  they  are  not  in  Christ's  stead, 
but  are  "  Antichrists."  In  regard  to  these,  Christ  clearly  command- 
ed. Matt.  7,  15:  "Beware  of  false  prophets  ;'^  and  Paul' says.  Gal. 
1,  8 :  "  Though  we  or  an  angel  from  heaven,  preach  any  other  Gos- 
pel unto  you  than  that  which  we  have  preached  unto  you,  let  him 
be  accursed." 

Moreover,  with  respect  to  the  lives  of  the  priests  themselves, 
Christ  admonishes  us  in  the  parables  concerning  the  church,  not  to 
create  schisms,  as  did  the  Donatists,  when  the  priests  or  the  people- 
do  not  every  where  live  a  pure  and  Christian  life.  Those,  however^ 
who  excited  schisms  in  some  places,  on  the  ground  that  it  is  not 
lawful  for  priests  to  have  possession  or  property,  we  regard  as  se- 
ditious ;  for  the  possession  of  property  or  goods  is  a  temporal  regu- 
Tation,  and  Christians  may  employ  all  kinds  of  temporal  regulations- 
as  freely  as  they  use  air,  food,  drink,  and  commoii  light.  For  even 
as  heaven  and  earth,  the  sun,  moon,  and  stars,  are  ordained  and  pre- 
served by  God  ;  so  systems  of  government  and  every  thing  belong- 
ing to  them,  are  God's  ordinances,  and  preserved  and  protected  by 
him  against  the  devil.. 

Of  Baptism. 

Our  opponents  also  agree  to  the  liinth  article,  in  which  we  con" 
fess  that  Baptism  is  necessary  to  salvation,  and  that  the  baptism  of 
infants  is  not  fruitless,  but  necessary  and  salutary.  And  as  the  Gos- 
pel is  preached  in  its  purity  and  with  all  diligence  among  us,  we 
have  enjoyed  (God  be  praised)  a  great  benefit  and  blessed  fruit, 
because  the  Anabaptists  have  gained  no  grovmd  in  our  churches.  We 
praise  God,,  that  our  people  arc   ibrtified  by  his  Word  against  the 


or    THE    CHCKCH. 


^27 


ungodly,  riotous  mobs  of  these  vile  men  ;  and  while  vveliave  put  down 
and  condemned  many  other  errors  of  the  Anabaptists,  we  have  es- 
pecially contended  for,  and  maintained  against  them,  the  blessings 
of  infant  baptism. 

For  it  is  altogether  certain  that  the  divine  promises  of  grace  and 
of  the  Holy  Spirit,  belong  not  only  to  adults,  but  also  to  chihlren. 
Now,  the  promises  do  not  apply  to  those  that  are  out  of  the  church 
of  Christ,  wheie  there  is  no  Gospel  nor  sacrament.  For  the  king- 
dom of  Christ  exists  only,  where  the  Word  of  Cod  and  the  sacra- 
ments are  found. 

It  is,  therefore,  a  truly  Christian  and  necessary  practice,  lo  bap- 
tize children,  in  order  that  they  may  become  participants  of  tlio 
Gospel,  the  promise  of  salvation  and  grace,  as  Chiist  cnnimands, 
Matt.  28,  IVJ:  "  Go  ye,  therefore,  and  teach  all  nations,  baptizing 
them,"  &c.  Now,  as  grace  and  salvation  in  Christ  are  oUerefl  to 
all,  so  baptism  is  offered,  both  to  men  and  women,  to  yoaiths  and  in- 
fants. Hence  it  certainly  follows  that  we  may  and  should  baptize 
infants;  for  in  and  with  baptism,  universal  grace  anil  the  treasure  of, 
the  Gospel  are  offered  to  them. 

In  the  second  place,  it  is  clear  that  the  Lord  God  approves  the 
baptism  of  young  children.  The  Anabaptists,  who  condemn  such 
baptism,  therefore  teach  false  doctrine.  But  it  is  manifest  that  Gied 
approves  the  baptism  of  young  children,  from  the  fact  that  he  gave 
the  Holy  Spirit  to  many  who  were  baptized  in  their  infancy  ;  for 
there  have  been  many  holy  men  in  the  church,  and  they  were  not 
baptized  otherwise. 

Our  adversaries  do  not  object  to  the  tenth  article,  in  which  we 
•confess  that  the  body  and  blood  of  Christ  our  Lord,  are  truly  pres- 
■ent  in  the  holy  Supper,  and  there  administered  and  received  with 
the  visible  elem.ents,  the  bread  and  wine,  as  hitheito  maintained  in 
the  church,  and  as  the  Greek  Canon  shows.  And  Cyril  t<:dls  us, 
that  Christ  is  corporeally  administered  and  given  to  tis  in  the  sacra- 
ment of  the  Lord's  Supper;  for  he  saysi  "We  do  not  d^nv  that, 
by  true  faith  and  pure  love,  we  are  spirittially  united  with  Christ. 
But  that  we  should  have  no  union  at  all  with  him  according  to  the 
flesh,  we  certainly  deny  ;  besides,  it  is  also  utterly  repugnant  to  the 
Scriptures.  For  who  will  doubt  that  Christ  is  even  thus  the  vine, 
and  that  we  are  the  branches  that  receive  nourishment  and  life  from 
him  ?  Hear  Paul,  1  Cor,  10,  16,  17  :  '  For  we  being  many  are  one 
bread,  and  one  body:  for  we  are  all  partakers  of  that  one  bread.' 
Think  you,  that  the  power  of  the  divine  blessing  in  the  Eucharist  is 
unknown  to  us?     For  when  we  receive  it,  the  cnnseqiicnce  is,  liujit 


22^  APoiAXiv. 

Christ  even  dwells  in  us  bodily,  through  the  participation  of  his  flesh 
and  body.  Again,  hence  it  is  to  be  observed  that  Christ  is  in  us, 
not  only  by  spiritual  union,  through  love,  but  aiso  by  natural  com- 
munion." And  we  are  speaking  of  the  presence  of  the  living  body; 
for  we  know,  as  Paul  says,  Rom.  6,  9,  that  "  Death  hath  iK)  naore 
dominion  over  iiim." 

Our  adversaries  approve  the  eleventh  article,  in  which  we  speak 
of  al)Solution.  But,  in  relation  to  confession  thev  add,  that  every 
Christian  should  confess  once  every  year,  accoitiing  to  the  chapter-: 
Omais  idriusque  sexus  ;  and  thougii  he  cannot  fully  enumerate  all 
his  sins,  yet  he  should  exert  himself  to  lecollect  all  of  them,  and 
state  in  confession  as  many  as  he  can  remember. 

We  shall  hereafter  continue  our  remarks  on  this  whole  article, 
when  we  come  to  speak  of  Christian  repentance.  It  is  well  known, 
ant!  our  adversaries  cannot  deny,  that  the  doctrines  advanced  by  our 
divines  on  the  subj-ect  of  absolution  and  the  keys,  are  so  thoroughly 
Chiisiian,  so  juchcious  and  pure,*  that  many  afflicted  souls  derive 
great  consolation  therefrom,  after  receiving  proper  instructions- on 
this  vital  subject;  namely,  that  it  is  the  command  of  God  and  the 
proper  use  of  the  Gospel,  to  believe  the  absoUition  of  our  sins,  and 
to  be  assured  that  they  are  forgiven  us  without  any  merit  of  our 
own,  through  Chiist,  and  that,  when  we  believe  the  words  of  abso- 
luiion,  we  are  as  surely  reconciled  to  God,  as  if  we  iieard  a  voice 
from  heaven. 

This  doctrine,  which  is  incHspensably  necessary,  has  afforded  great 
consolation  to  atilicted  minds.  Alany  upright,  intelligent,  and  pious 
men,  in  the  very  beginning,  highly  commended  Dr.  Lutlier,  on  ac- 
count of  our  doctrine;  and  they  were  much  gratified  to  see  the  sure 
consolation  which  we  need  restored  to  light.  For  the  important 
doctrine  of  repentance  and  absolution  had  been  wholly  suppressed, 
when  the  sophkts  no  longer  presented  tiue  and  constant  consolation, 
to  the  conscience,  but  directed  men  to  their  own  works,  which  pro- 
duce nothing  but  despair  in  the  alarmed  conscience. 

But  with  respect  to  the  time  of  confession,  it  is  a  fact,  and  known 
to  our  adversaries,  that  many  in  our  churches  make  confession  not 
only  once  a  year,  but  often,  and  attend  to  absolution  and  the  holy 
Supper.  And  our  ministers,  when  they  treat  of  the  use  and  the 
blessings  of  the  holy  sacraments,  carefully  teach  and  admonish  the 
peojile  frequently  to  attend  the  holy  Supper.  Besides  the  works  of 
our  divines  are  well  known,  and  so  written  that  the  honorable  and 
pi/Tus  among  our  adversaries  must  approve  and  commend  them. 

It  is  likewise  always  nnnoun;'ed  by  our  pr.stors,  that  all  thoseWho 


OK    THE    CHURCH.  229 

live  in  open  vice,  in  fornication,  adultery,  &c.,  and  those  who  scorn 
the  holy  sacraments,  shall  be  excommunicated  and  excluded.  In 
this  we  therefore  follow  the  Gospel  and  the  ancient  canons. 

No  one,  however,  is  compelled  to  receive  the  Sacrament  on  a  par- 
ticular day,  or  at  a  fixed  time  ;  for  it  is  impossible  for  all  to  be  equal))' 
prepared  at  a  fixed  time ;  and  if  all  the  people  in  a  whole  parish 
Mere  to  approach  the  altar  at  one  time,  thev  could  not  be  exam- 
ined and  instructed  with  the  same  diligence,  with  which  this  is  now 
done  among  us.  And  the  ancient  canons  and  the  Fathers  have  pre- 
scribed no  particular  time.  The  canon  says  only  :  "  If  any  go  to 
the  church,  and  it  is  found  that  they  do  not  commune,  they  shall  be 
adinonished.  Those  that  do  not  commune,  shall  be  admonished  to 
repentance.  If  they  wish  to  be  regarded  as  Christians,  they  must 
not  always  abstain  from  it." 

Paul,  1  Cor.  11,  29,  says:  "  He  that  eateth  and  drinketh  unwor- 
thily, eateth  and  drinketh  damnation  to  himself."  Our  ministers 
therefore  do  not  urge  those  to  receive  the  Sacrament,  who  are  un- 
prepared. 

But  as  to  the  recollection  and  enumeration  of  sins  in  confession, 
our  ministers  do  not  ensnare  the  souls  of  men,  by  requiring  them  to 
specify  all  their  sins.  Although  it  has  a  good  effect  to  accustom 
rude  and  inexperienced  persons  to  specify  in  confession  some  of  the 
sins  which  trouble  them,  in  order  that  they  may  more  easily  be  in- 
structed ;  yet  that  is  not  the  question  now,  but  whether  God  has 
commanded  us  thus  to  enumerate  all  our  sins ;  and  whether  those, 
which  are  not  enumerated,  cannot  be  forgiven  ? 

Our  adversaries,  therefore,  should  not  have  quoted  against  us  the 
chapter  :  Omnis  vtriiisque  sexu.v,  which  is  well  known  to  us.  They 
should  rather  have  shown  us  from  the  holy  Scriptures,  from  the 
Word  of  God,  that  God  has  commanded  such  an  enumeration  of  sins. 

It  is,  alas  I  but  too  evident  and  notorious  in  all  the  church  through- 
out Europe,  how  this  part  of  the  chapter — Omnis  utrinsque  sexus — 
which  requires  all  to  confess  all  their  sins,  has  thrown  the  conscience 
into  misery,  distress,  and  snares.  But  the  text  itself  has  not  done 
as  much  harm  as  the  books  of  the  Summists,  in  which  the  particular 
circumstances  of  sins  are  collected,  have  since  done.  For  thus  es- 
pecially did  they  involve  the  conscience  in  great  peiplexity  and  un- 
speakable torment;  and  this  affected  none  but  good  men;  for  the 
impudent  and  dissolute  cared  but  little  about  it. 

The  text  says,  that  each  one  must  confess  to  his  own  priest.  Now, 
what  great  strife,  what  deadly  envy  and  hatred,  were  excited  be- 
tween the  clergymen  and  the  monks  of  various  orders,  in  detennia- 


230  APOLOGY. 

ing  the  question:  which  is  the  proper  priest?  All  brotherly  love 
and  friendship  ceased,  when  power  or  the  confessor's  fees  were  con- 
cerned. 

We  therefore  maintain,  that  God  did  not  command  that  our  sins 
should  be  enumerated  and  specified.  Panormitan,  and  many  other 
learned  men,  etitertained  the  same  views.  We  woald  not  burden 
the  conscience  with  the  chapter :  Omnis  utriusqiie  sexus  ;  but  with 
regard  to  it,  as  of  other  human  ordinances,  we  say  that  it  is  not  a 
divine  service,  necessary  (o  salvation.  Besides,  this  chapter  com- 
mands an  impossibility,  namely,  that  we  must  confess  all  our  sins. 
Now,  it  is  certain,  that  there  are  many  sins  which  we  cannot  re- 
member, and  some  of  the  greatest  even  we  do  not  see  ;  as  the  Psalm- 
ist, 19,  12,  says:  "Who  can  understand  his  errors?" 

Intelligent  and  pious  pastors  well  know  how  far  it  may  be  neces- 
sary and  useful,  to  question  the  young  and  ignorant  in  confession. 
But  we  neither  can  nor  will  approve  the  tyranny,  which  the  Sura- 
raisls,  like  jailors,  exercise  over  the  conscience,  tormenting  it  con- 
tinually ;  and  which  would  not  have  been  so  severe,  if  they  had  said 
but  a  single  word  concerning  faith  in  Christ,  which  truly  consoles 
the  conscience. 

But  in  their  many  large  collections  of  Decretals,  Commentaries, 
Summaries,  and  Confessions,  there  is  not  a  word  or  tittle  con- 
cerning Christ,  fiiith,  and  the  remission  of  sins.  Not  a  word  can  be 
found  there,  teaching  Christ,  or  what  he  is  ;  but  our  adversaries  are 
occupied  with  these  registers  only  in  order  to  collect  sins,  and  in- 
crease their  number.  Now  this  might  be  well  enough,  if  they  had 
but  a  proper  conception  of  the  sins,  which  God  regards  as  such. 
The  greater  portion  of  their  summaries,  however,  is  taken  up  with 
foolishness  and  human  ordinances.  O  I  how  many  pious  souls,  wil- 
ling to  do  right,  were  driven  to  despair,  and  deprived  of  their  rest, 
by  this  wicked  and  ungodly  doctrine ;  for  they  knew  no  better,  and 
thought  they  must  thus  torment  themselves  with  enumerating  and 
adding  their  sins  together;  and  yet  they  found  that  this  was  impos- 
sible, and  ever  brought  disquietude.  But  our  adversaries  have  taught 
errors  equally  great  on  the  whole  subject  of  repentance,  which  we 
shall  hereafter  state. 

V.    OF    REPENTANCE. 

Our  adversaries  approve  the  first  part  of  the  twelfth  article,  in 
which  we  assert  that  all  those  who  fall  into  sin  after  baptism,  ob- 
tain the  remission  of  sins,  whenever,  and  as  often  as  they  repent. 


OF    REPENTANCE^  S31 

They  condemn  and  reject  the  other  part,  however,  in  which  we  de- 
clare that  repentance  consists  of  two  parts, — contrition,  and  faith; 
that  is,  it  inchides  a  penitent,  contrite  heart,  and  the  faitli  that  we 
obtain  the  remission  of  sins  through  Christ. 

Observe  here,  then,  what  our  adversaries  deny.  They  have  the 
impudence  to  deny,  that  faith  is  a  part  of  repentance.  Now,  what 
shall  we  do,  most  gracious  Emperor,  in  such  a  case  ?  We  surely 
obtain  the  remission  of  our  sins  through  faith.  This  declaration  is 
not  ours,  but  it  is  the  voice  and  word  of  Jesus  Christ  our  Savior. 

The  writers  of  the  Confutation  condemn  this  clear  declaration  of 
Christ;  therefore  we  can  in  no  way  assent  to  the  Confutation.  If 
it  please  God,  we  will  not  deny  the  clear  words  of  the  Gospel,  the 
holy  divine  truth,  and  the  blessed  Word,  in  which  all  our  consola- 
tion and  our  salvation  rest.  For  thus  to  deny  that  we  obtain  the 
remission  of  sins  by  faith,  would  be  to  revile  and  blaspheme  the 
blood  and  death  of  Christ. 

We  therefore  entreat  your  Imperial  Majesty,  graciously  and  atten- 
tively to  hear  and  recognize  us,  on  this  great,  important,  and  most 
weio'hty  subject,  which  concerns  our  own  souls  and  consciences,  the 
whole  Christian  faith,  the  whole  Gospel,  the  knowledge  of  Christ, 
and  our  highest  and  greatest  interests:  not  only  in  this  transitory 
life,  but  also  in  the  future,  yea,  our  eternal  salvation  and  perdition  be- 
fore God.  All  piousand  upright  men  shall  discover,  tliat  we  havetauoht 
and  caused  to  be  taught  nothing  but  the  divine  truth  on  this  subject,  and 
havegiven  nothing  but  wholesome,  necessary,  and  consolatory  instruc- 
tion. In  this  doctrine  all  pious  hearts,  in  the  whole  Christian  church 
are  most  deeply  interested  ;  yea,  it  involves  entirely  their  salvation 
and  happiness ;  without  such  instruction,  no  ministry  or  Christian 
church  can  exist. 

All  godly  men  will  find,  that  our  doctrine  concerning  repentance 
has  again  brought  to  light  the  Gospel  and  its  true  meaning,  and  that 
it  has  removed  many  pernicious  and  odious  errors,  while  the  writ- 
ings of  the  Scholastics  and  Canonists  had  entirely  suppressed  this 
doctrine  of  true  repentance.  We  shall  now  show  this,  before  we  en- 
ter upon  the  subject.  All  honorable,  honest,  and  intelligent  men  of 
every  order,  even  the  theologians,  must  confess,  and  no  doubt  our 
enemies  themselves  are  convinced  in  their  own  minds,  that  before 
Dr.  Luther  wrote,  we  had  none  but  obscure  and  confused  treatises 
on  the  subject  of  repentance:  as  may  be  seen  in  the  writings  of  the 
Sententiarics,  in  which  there  is  an  infinite  number  of  useless  questions, 
which  no  theologinn  has  ever  been  able  to  explain  satisfictorily, 
IMuch  less  cniiM  the  peoplr*  h>arn,  from  these  sermons  and   confused 


232  APOLOGY. 

writings  what  the  substance  of  repentance  is,  or  what  are  the  priti- 
cipal  parts  of"  true  repentance,  and  how  the  soul  must  seek  rest  and 
peace  ;  and  we  venture  to  say  that  no  one  can  learn  from  their 
books,  when  his  sins  are  truly  forgiven. 

Great  God !  what  blindness !  What  consummate  ignorance  on 
this  subject  I  Their  writings  are  nothing  but  daikness  and  obscu- 
rity. They  raise  questions  :  Whether  the  forgiveness  of  sins  takes 
place  in  attrition  or  contrition  ; — "  If  sin  is  forgiven  on  account 
of  penitence  or  contrition,  what  is  the  use  of  absolution  ?  If 
sin  be  already  forgiven,  what  need  of  the  power  of  the  keys?" 
With  these  things  they  trouble  and  perplex  themselves,  and  entirely 
destroy  the  power  of  the  keys.  Some  of  them  pretend  that  guilt  is 
not  forgiven  before  God,  by  the  power  of  the  keys,  but  that  eternal 
is  thus  converted  into  temporal  punishment ;  thus  making  absolu- 
tion and  the  power  of  the  keys,  from  which  we  are  to  expect  conso- 
lation and  life,  a  power  simply  to  impose  punishment  on  us.  Others 
who  would  be  more  skilful,  say  that  through  the  power  of  the  keys 
sins  are  foi-given  before  men,  or  before  the  Christian  congregation, 
but  not  before  God. 

This  is  also  a  most  pernicious  error;  for  if  the  power  of  the  keys, 
which  God  has  given,  does  not  console  us  before  him,  how  is  the 
conscience  to  obtain  peace  ?  They,  moreover,  teach  things  even 
nioi'e  ill-judged  and  confused ;  they  say  that  men  can  merit  grace 
by  contrition.  Now  if  they  were  asked  why  Saul  and  Judas,  and 
like  iiidiviikials,  who  were  very  contrite,  did  not  merit  giace,  they 
would  have  to  rejjly,  that  in  Judas  and  Saul  there  was  a  want  of  the 
Gospel  and  of  faith,  that  Jufhis  did  not  console  himself  with  the  Gos- 
pel and  believe;  for  laith  distinguishes  the  contrition  of  Peter  from 
that  of  Judas. 

Our  adversaries,  however,  never  mention  faith  and  the  Go.s-pel, 
but  appeal  to  the  law,  saying,  Judas  did  not  love  God,  but  (h'eadecl 
punishment.  Is  not  this  a  loose  and  improper  representation  of  re- 
pentance ?  For  when  can  the  alarmed  conscience  know,  especially 
in  the  serious  and  great  terrors,  described  in  the  Psalms  and  the 
writings  of  the  Prophets,  whether  we  fear  God  out  of  love,  as  our 
God,  or  whether  we  dread  his  wrath  and  eternal  condemnation? 

They  can  have  experienced  but  little  of  these  great  terrors,  quib- 
bling as  they  do,  and  making  distinctions  according  to  their  fancies, 
but  in  the  heart  and  in  actual  expeiience  it  is  far  otherwise.  No 
conscience  can  be  pacified  with  mere  words  and  sounds,  as  these 
bland  anrl  idle  sophists  dream.  W"e  ajjpeal  to  the  experience  of  all 
pious  men,  all  that  are  honest  and  inleiiiijcnt,  and  desire  to  know 


OF     REPENTANCK.  2S3 

the  truth,  will  confess  that  in  all  their  books,  our  adversaries  give  no 
correct  and  satisfactory  exposition  of  repentance,  but  mere  confused, 
idle  talk;  and  yet  rejientance  and  the  remission  of  sins  are  most  im- 
portant articles  of  Christian  doctrine. 

Now  their  doctrines  on  the  above  questions  are  full  of  error  and 
hypocrisy,  suppressing  the  true  doctrine  of  Christ,  of  the  power  of 
the  keys,  and  of  faith,  to  the  unspeakable  injury  of  souls. 

Further,  on  the  subject  of  confession,  they  propagate  more  errors 
still;  all  they  teach  is,  to  enumerate  and  make  long  lists  of  sins, 
mostly  sins  against  human  commands;  and  thev  urge  these  things 
upon  the  people,  as  if  they  were  dc  jure  divino,  that  is,  by  divine 
right,  or  commanded  of  God.  But  even  this  would  not  have  been 
so  very  oppressive,  if  they  had  only  taught  the  truth  concernino-  ab- 
solution and  faith.  But  these  also  they  pass  by,  taking  no  notice  of 
the  consolation  they  afford,  and  setting  up  the  fiction  that  the  work 
itself,  confession  and  contrition,  makes  the  soul  righteous,  ex  operc 
operate,  without  Christ  and  without  faith.     They  are  veritable  Jews. 

The  third  part  of  this  subject  is  s-atis faction,  or  the  atonement  for 
sin.  On  this  point  their  teachings  are  still  more  bungling  and  con- 
fused ;  they  present  such  a  perfect  medley,  that  the  poor  conscience 
cannot  there  obtain  the  least  of  the  true  consolation  it  needs.  They 
invent  the  fancy,  that  eternal  punishment  is  changed  before  God  into 
the  punishment  of  piirgiitory  ;  that  a  })art  of  the  punishment  is  for- 
given and  remitted  tlirough  the  .  nou-er  of  the]  keys,  but  a  part  must 
be  atoned  for  by  works.  They  moreover  call  the  opera  superero- 
gationis,  atonements  ;  these  are  their  puerile  and  foolish  works — pil- 
grimages, rosaries,  and  the  like,  which  are  not  commanded  of  God. 

Moreover,  as  they  would  redeem  themselves  from  the  pains  of 
purgatory  by  an  atonement  of  their  own,  so  they  invented  an  addi- 
tional scheme  of  i-eilemption  from  this  atonement  itself,  which  finally 
became  a  very  j)rofit;ible  speculation,  and  resembled  a  great  annual 
fair.  Shamelessly  selling  their  indulgences,  they  asserted  that  all 
who  procured  them  weie  released  from  rendering  satisfaction.  This 
traffic  they  unblushingly  carried  so  far,  as  not  only  to  sell  indulgences 
to  the  living,  but  also  to  require  them  for  the  dead.  Besides,  they 
also  introduced  the  monstrous  abuse  of  the  mass,  pretending  by  it  to 
redeem  the  dead.  Under  such  doctrines  of  the  devil,  the  whole 
Christian  doctrine  concerning  faith  and  Christ,  and  the  consolation 
it  affords  us,  lay  buried. 

Hence  all  honest,  upright,  honorable,  and  intelligent  men,  to  say 
nothing  of  Christians,  perceive  that  it  was  urgently  necessary  to 
condemn  this  inii^odlv  doctrine  of  the  sophists  and  Canonists  on  the 

:]0 


4 


234  AFOLOGT. 

subject  of  repentance,  for  k  is  manifestly  false,  wrong,  contrary  to 
the  clear  words  of  Christ,  to  all  the  writings  of  the  Apostles,  to  all 
the  Scriptures,  and  to  the  Fathers.--  —Xkyr^jei/ors^arej, 

I.  That  God  must  forgive  us  our  sins,  if  we  do  good  works  even 
■without  grace. 

II.  That  we  merit  grace  by  attrition  or  contrition. 

III.  That,  to  blot  out  our  sins,  it  is  sufficient  to  hate  and  reprove 
them. 

IV.  That  we  obtain  the  remission  of  sins  hy  oar  contrition;,  not 
by  faitli  in  Christ. 

V.  That  the  power  of  the  keys  confers  the  remission  of  sirs,  not 
before  God,  but  before  the  church  or  men. 

/■      VI.  That  the  power  of  the  keys  not  only  forgi<ves  sins,  bflt  was 

/  instituted  to  convert  eternal  into  temporal   punishment,  to  impose 

certain  acts  of  expiation  upon  the  conscience,  and^  to  establish*  forms 

of  divine  service  and  .  xpiatory  works,  to  v^hich  to  b$nd  the  conscience 

before  God. 

VII.  That  the  enumeration,  and  actual  fs-pecifi^'ation  of  all  sins, 
are  commanded  of  God. 

VIII.  Tliat  acts  of  atonement  {satisfactiones)^  which  are  estab- 
lished by  man,  are  necessary  to  the  expiation  of  puaishment,  or  are 
even  a  compensation  for  guilt.     For,  although  in  the  schools  the  satis- 

factiones  are  set  off  only  for  the  punisimieni,  yet  they  are  universally 
understood  as  meriting  the  forgiveness  of  guilt. 

IX.  That  through  the  reception  of  the  sacrament  of  repeatasce, 
although  the  heart  be  not  engaged  therein,  we  obtain  grace,  «ar  op- 
ere  operato,  without  faith  in  Christ. 

X.  That  by  virtue  of  the  power  of  the  keys,  souls  are  releasee^ 
from  purgat»ry,  by  means  of  indulgences, 

XI.  That  m  reserved  cases  not  only  the  canonical  punishment, 
but  even  the  guik  of  sin  before  God  can  be  retained,  by  the  Pope,  in 
those  who  are  truly  converted  to  God. 

Xow  in  order  to  extricate  tke  conscience  from  the  innumerable 
snares  and  complicated  nets  of  the  sophists,  we  assert  that  repen- 
tance or  conveision  consists  of  two  parts,  contrition  and  faith.  If 
any  one,  howevei',  feels  disposeil  to  add,  as  a  third  jiart^  the  fruits 
of  repentance  and  conversion,  which  are  good  works,  and  which 
shall  and  must  follow,  we  shall  not  seriously  object.  But  whem  we 
^peak  de  confn'fione,  that  is,  concerning  true  contrition,  we  cut  off 
their  innumerable  and  useless  questions,  such  as:  "When  are  we 
contrite  through  the  love  of  God?"  or:  ''When  are  we  contrite 
tbrousb  fear  of  punishment  V     These  are  nothing  but  empty  words 


OF    HKPEMANCK..  235 

and  mere  pratin*^  on  the  part  of  those,  who  have  not  experienced 
how  an  alarmed  conscience  feels. 

We  affirm  that  contrition  or  true  penitence  is,  to  be  alarmed  in 
the  conscience,  to  ftH.d  our  sins  and  tJir  o;reat  wrath  of  God  on  ac- 
count of  them,  and  to  regret  that  we  have  sinned.  This  contrition 
takes  place,  wlien  our  sins  are  rebuked  by  tl>e  Word  of  God.  For 
the  substance  of  the  Gospel  is: — First,  that  it  calls  upon  us  to  re- 
form, and  convicts  all  men  of  sin;  and  in  the  second  place,  that  it 
offers  through  Christ  the  remission  of  sins,  eternal  life,  felicity,  com- 
plete salvation,  and  the  Holy  -Spirit,  through  wboin  we  are  born 
anew. 

Thus  Christ  also  sums  up  the  substance  of  the  Gospel,  wl>en  he 
says,  Luke  24,47:  "That  repentance  and  the  remission  of  sins 
should  be  preached  in  his  name  among  all  nations."  Of  tlte  terror 
and  anxiety  of  the  conscience  the  Scriptures  speak  in  the  'S^lh  Psalm 
verse  4'.  "  Mine  iniquities  are  gone  over  mine  head  ;  as  a  heavy  bur- 
den they  are  too  heavy  for  me;"  an<l  in  the  sixth  Psahn  v^erses  2 
and  3:  "  Have  mercy  upon  me,  O  Lord;  for  I  am  weak-.  G  Lord, 
heal  me  ;  for  my  bones  are  vexed.  My  soul  is  also  sore  v-exed  :  but 
thou,  O  Lord,  "how  long  ?"  And  Isa.  88,  10,  13,  14:  "  I  said,  in 
the  cutting  otf  my  days,  I  shall  go  to  the  gates  of  the  grave  :  I  am 
deprived  of  the  residue  of  my  years,"  &c.  "I  reckoned  till  morning, 
that,  as  a  lion,  so  will  he  break  all  my  bones,"  &c.  Again,  "  Mine 
eyes  fad  with  looking  upward  :  O  Lord,  I  am  oppressed  ;  undertake 
for  me."  In  this  agony  the  conscience  feels  the  wrath  and  anger  of 
God  against  sin,  which  are  unknown  to  idle  and  carnal-minded  men, 
like  the  sophists;  then  ojJy  does  it  perceive  that  sin  is'\he  grossest 
disobedience  to  God  ;  and  then  does  the  terrible  wrath  of  GodtruKy 
oppress  the  conscience  ;  yea,  human  nature  could  not  endure  it,  with- 
out support  from  the  Word  of  God. 

Thus  Paul  says,  Gal.  2,  19-:  ''  I  tii rough  the  law  am  dead  to  the 
law ;"  for  the  law  only  accuses  and  alarms  the  conscience,  and 
commands  what  we  must  do.  Here  our  adversaries  do  not  say  a 
word  about  faith,  about  the  Gospel  or  Christ,  but  teach  the  law  only., 
and  asseit  that  we  may  secure  divine  favor  by  our  grief,  contrition, 
sorrow.,  and  alarm,  provided  we  love  God,  or  are  contrite,  from  love 
towards  him.  Great  God,  what  preaching  is  this  foroonsciencesneed- 
ing  consolation  I  How  is  it  po^;sil)'('  for  us  to  love  God,  when  involved 
in  such  great  terror  and  unspeakalde  agony,  or  fending  the  givat  and 
terrible  displeasure  and  wiatli  of (ioil,  which  are  tiien  more  forciblv 
felt,  than  any  one  on  earth  is  able  to  express  or  describe  ?  Whaf 
else  but  despair  do  the  teachings  of  sii'h  preachers  and  doctOM  lead 


236  APOLOGY. 

to,  who  preacli  no  Gospel,  no  consolation,  but  simply  the  law,  to  the 
poor  conscience  in  such  deep  (iistiess  ?  But  we  add  the  other  part 
of  repentance,  namely,  faith  in  Christ,  and  say,  that  in  such  terror, 
the  Gospel  of  Christ,  in  which  is  promised  the  gracious  remission  of 
sin  through  him,  should  be  presented  to  the  conscience,  should  then 
believe  its  sins  forgiven  for  the  sake  of  Christ.  This  faith  encour- 
ages, consoles,  imparts  life  and  joy  to  such  contrite  hearts  ;  as  Paul, 
Rom.  0,  1,  says:  "Being  justified  by  faith,  we  have  peace  with 
God."  This  faith  truly  shows  the  ditlerence  between  the  contrition 
of  Judas  and  Petei',  of  Saul  and  David.  And  for  this  reason  the 
contrition  of  Judas  and  Saul  was  of  no  account,  because  they  did  not 
by  faith  cleave  to  the  promise  of  God  through  Chiist. 

On  the  other  hand,  the  contrition  of  David  and  Peter  was  genuine: 
for  they  by  faith  embraced  the  promise  of  God,  that  offers  the  re- 
mission of  sins  through  Christ.  For,  properly  speaking,  there  is  no 
love  of  God  in  our  hearts,  until  we  are  reconciled  to  God  through 
Christ.  No  one  can  fulfil  the  law  of  God,  or  the  first  commandment, 
without  Christ ;  as  Paul  Eph.  2,  18,  says :  "  Through  him  we  both 
have  access  by  one  Spirit  unto  the  Father;"  and  faith  during  the 
whole  life  contends  against  sin,  and  is  proved  and  strengthened  by 
various  trials.  Where  thii?  faith  exists,  there  only  does  the  love  of 
God  follow,  as  we  have  stated  above. 

Tiiis  is  the  proper  definition  of  filial  fear  [thnor  filialis),  namely, 
the  fear  and  terror  beibre  God,  in  which,  faith  in  Christ  consoles  and 
sustains  the  heart;  servile  fear,  liowever,  {servilis  iitnor,)  is  feaf 
without  faith,  where  there  is  nothing  but  wrath  and  despair. 

Now  the  power  of  the  keys  announces  to  us  the  Gospel,  through 
absolution;  for  absolution  proclaims  peace  to  the  soul,  and  is  the 
Gospel  itself.  Therefore,  when  we  speak  of  faith,  we  include  abso- 
lution ;  because  faith  comes  by  hearing  (Rom.  10,  17).  When  we 
hear  absolution,  that  i?.,  the  promise  of  divine  grace,  or  the  Gospel, 
our  hearts  and  consciences  are  consoled.  Inasmuch  as  God  truly 
grants  new  life  and  comfort  to  our  hearts  through  the  word,  our  sins 
are  truly  remitted  here  on  earth  through  the  power  of  the  keys,  so 
that  we  are  released  from  them  before  Gotl  in  heaven  ;  as  we  find, 
Luke  10,  16:  "He  that  heareth  you,  heareth  me."  We  should 
therefore  esteem  or  believe  the  words  of  absolution  no  less,  than  the 
clear  voice  of  God  from  heaven.  Of  right,  absolution,  this  blessed, 
consolatory  word,  should  be  called  the  sacrament  of  repentance;,  as 
some  of  the  more  learned  scholastics  also  say. 

This  faith  in  these  words  should  be  strengthened  more  and  more, 
|>y  hearing  the  preaching  of  the  Word,  byreading,  and  the  use  of  the 


OF  REPENTANCE. 


237 


sacraments;  foi-  these  are  the  seals  and  s\^ns  of  the  covenant  anrl  of 
grace  in  the  New  Testament ;  tliese  are  signs  of  reconciliation  and 
the  remission  of  sins;  foi-  they  offer  forgiveness  of  sin,  as  the  words 
in  the  Lord'  Supper  clearl)'  show,  Malt.  26,  26-28 :  "  This  is  my 
body,"  &c.  "This  is  ray  blood  of  the  new  testament,"  &c.  Thus 
faith  is  strengthened  by  the  words  of  absolution,  by  the  preaching  of 
the  Gospel,  and  by  the  reception  of  the  sacraments,  that  it  may  not 
perish  in  the  alarm  and  anxiety  of  conscience. 

This  is  a  clear,  perspicuous,  and  correct  exhibition  of  repentance, 
from  which  we  may  learn  the  nature  of  the  keys,  the  benefits  of  the 
sacraments,  the  blessings  of  Christ,  and  why  and  how  he  is  our  Me» 
diator. 

But  since  our  adversaries  condemn  us,  for  proposing  these  two 
parts  ofrepentance  or  conversion,  we  shall  show  that  this  is  not  our  own, 
but  the  Scripture  doctrine.  Christ  says,  Matt.  11,  28:  '*  Come  unto 
me,  all  ye  that  labor  and  are  heavy  laden,  and  I  will  give  you  rest." 
Here  are  two  parts, — the  labor  or  burden  of  which  Christ  speaks,-— 
this  is  the  misery,  the  great  fear  of  the  heart,  in  view  of  God's 
wrath;  and  secondly,  the  coming  to  Christ,  which  is  simply  to  be- 
lieve, that  for  his  sake  our  sins  are  forgiven,  and  that  through  the 
Holy  Ghost  we  are  born  anew  and  receive  life.  Contrition  and  faith, 
then,  must  be  the  chief  parts  of  repentance. 

Mark  1,  15,  Christ  says:  "  Repent  ye,  and  believe  the  Gospel.'* 
In  the  first  place,  he  convicts  us  of  sin  and  alarms  us;  then  he  con- 
soles us  and  announces  the  remission  of  sins.  For  faith  in  the  Gos- 
pel is,  not  only  to  believe  the  history  of  the  Gospel,  a  faith  which 
the  devils  also  have;  but,  properly,  to  believe  that  our  sins  are  re- 
mitted through  Christ.  This  is  the  faith,  revealed  unto  us  in  the 
Gospel.  Here  are  the  two  parts :  contrition  or  the  terror  of  the  con- 
science, when  he  says,  repent;  and  faith,  when  he  adds:  believe  the 
Gospel.  If  any  one  should  say,  that  Christ  includes  also  the  fruits 
of  repentance,  the  whole  new  life,  we  shall  not  object.  It  is  suflfi- 
cient  for  us  here,  that  the  Scriptures  state  these  two  parts  chiefly, — 
contrition  and  faith. 

Paul  in  all  his  epistles,  whenever  he  shows  how  we  are  conver- 
ted, combines  thcvSe  two  parts: — the  mortification  of  the  old  man, 
that  is,  contrition,  and  fear  of  God's  wrath  and  judgment ;  on  the 
other  hand,  renovation  through  faith  ;  for  by  faith  we  are  consoled, 
renovated,  and  delivered  from  death  and  hell.  Concerning  these 
two  parts  he  clearly  says,  Rom.  6,  11,  that  we  are  dead  unto  sin, 
which  is  brought  about  by  contrition  and  fear ;  and  again,  that  we 
shall  live  through  Christ,  which  takes  place,  when  we  obtain  con- 


238  -apolo(;y. 

solation  and  life  ihrouo-h  faith.  Now  as  taitli  is  to  give  consol-ation, 
and  peace  to  the  conscience,  agreeably  to  the  passage,  Rom.  O,  1 : 
"  Being  justified  by  faith,  we  liave  peace,"  &c.  ;  it  follows  that  tear 
and  anxiety  previously  exists  in  the  conscience.  Thus  contrition  and 
faith  go  together. 

But  what  need  is  there  for  quoting  many  passages  and  testimo- 
nies from  the  Scriptures,  when  they  abound  with  them  ;  as  in  the 
llSth  Psalm,  verse  18:  "The  Lord  hath  chastened  me  sore:  but 
he  hath  not  given  me  over  to  death."  And  in  the  119th  Psalm, 
verse  28 :  "'  My  soul  melteth  for  heaviness:  strengthen  thou  me  ac- 
cording unto  thy  word."  First,  the  Psalmist  speaks  of  terror,  or 
contrition  ;  in  the  other  part  of  the  verse,  he  clearly  shows  how  the 
contrite  heart  is  consoled  again,  namely,  by  the  Word  of  God,  which 
offers  grace,  and  reanimates  us.  Again,  1  Sam.  2,  G  :  "  The  Loril 
killeth,  and  maketh  alive  :  he  bringeth  down  to  the  grave,  and  bring- 
eth  up."  Here  also  these  two  parts,  contrition  and  faith,  are  refer- 
red to.  Again,  Isa.'  28,  21 :  The  Lord  "shall  be  wroth  as  in  the 
valley  of  Gibeon,  that  he  may  do  his  work,  his  strange  work."  He 
says  that  God  will  terrify,  although  this  is  not  properly  the  work  of 
God  ;  for  God's  proper  work  is  to  make  alive,— other  works,  such 
as  to  terrify  and  kill,  aie  not  properly  God's.  God  brings  only  to 
lite,  and  when  he  terrifies,  he  does  so,  that  his  blessed  consolation 
may  be  the  sweeter  and  more  acceptable  to  us  ;  for  secure  and  carnal 
hearts,  insensible  of  the  wrath  of  God  and  their  sins,  do  not  appre- 
ciate consolation. 

Thus  the  holy  Scriptures  usually  connect  these  two  parts,  first  the 
terror,  afterwards  the  consolation  ;  showing,  that  true  j-epentance  or 
conversion  includes:  first,  sincere  contrition,  and  then  faith,  which 
consoles  the  conscience.  Surely  it  is  hardly  possible  to  present  this 
subject  more  clearly  or  correctly.  We  know  assuredly,  that  God 
thus  operates  in  the  Christians  in  his  church. 

These  are  therefore  the  two  principal  works  of  God  in  his  people- 
Of  these  two  things  all  sthe  Scriptures  speak :  first,  that  he  terrifies 
our  hearts,  and  shows  us  our  sins  ;  secondly,  that  he  consoles,  en- 
courages and  revives  us.  These  two  things  are  taught  in  all  the 
Scriptures;  on  the  one  hand  the  law,  which  shows  us  our  misery, 
and  condemns  sin ;  on  the  other  the  Gospel ;  for  God's  promise  of 
grace  through  Christ  is  repeated  fiom  Adam  down  through  the 
whole  Scripture ;  for  in  the  first  place,  the  promise  of  giace,  or  the 
first  Gospel  message  was  delivered  to  Adam  ;  "  I  will  put  enniity," 
&c..  Gen.  3, 15.  Afterwards  there  were  promises  made  to  Abraham 
;and  other  patriarchs,  concerning  the  same  Christ,  which  the  Pio- 


OF    REPENTANCE,  239 

phels  allerwards  prearhed  ;  then  the  same  promises  of  grace  were 
preached  by  Christ  himselliimong  the  Jews,  after  he  had  come  ;  and 
lastly  they  were  spread  Hl)road  by  the  Apostles  among  the  heathens 
in  all  the  world.  For,  by  laith  in  the  Gospel,  or  in  the  promises  con- 
cerning Christ,  all  the  patriarchs  and  all  the  saints,  from  the  begin- 
ning of  the  world,  were  justified  before  God,  and  not  on  account  of 
their  contrition  or  sorrow,  or  any  kinti  of  works. 

These  examples  of  the  justification  of  saints,  likewise  set  forth  the 
above  two  parts,  namely,  the  law  and  the  Gosj  el ;  for  Adam,  after 
he  had  fallen,  was  iirst  reproved,  that  his  conscience  might  be  alarm- 
ed and  filled  with  anxiety  ;  this  is  true  sorrow  or  real  contrition. 
Afterwards,  God  promised  him  grace  and  salvation  through  the 
blessed  seed,  namely,  Christ,  by  whom  death,  sin,  and  the  kingdom 
of  the  devil  should  be  destroyed.  Here  God  oti'ered  grace  and  the 
remission  of  sin  unto  man. 

These  are  the  two  parts.  Although  God  afterwards  inflicted  pun- 
ishment on  Adam,  yet  he  did  not  thereby  merit  the  I'emission  of  his 
sins.     Concerning  this  punishment  we  shall  hereal^ter  speak. 

In  this  manner,  David  was  likewise  severely  repioved  and  alarmed 
by  the  prophet  Nathan,  so  that  he  confessed, '"  I  have  sinned  against 
the  Lord,"  2  Samuel  12,  13.  Now  this  is  contrition.  Afterwards 
he  heard  the  Gospel  and  absolution  :  "  The  Lord  also  hath  put  away 
thy  sin  ;  thou  slialt  not  die."  When  David  believed  these  wordsy 
las  heart  receiver!  consolation,  light,  and  life:  and  although  pimish- 
raent  was  also  inflicted  upon  him,  yet  he  did  not  thereby  merit  the 
remission  of  sin.  There  are  instances  also,  in  which  such  particular 
punishment  is  not  added  ;  but  these  especially  always  belong  to  true 
repentance:  iirsi,  that  the  conscience  be  sensible  of  and  ahirmed 
by  sin;  secondly,  that  we  believe  the  divine  promises;  as  set  forth 
in  the  case  of  the  poor  sini'ul  woman,  (Luke  7,  oS,)  that  came  unto 
Christ  and  wept  bitterly.  Her  weeping  shows  her  sorrow  or  con- 
trition ;  allerwards  she  beard  the  Gospel :  "  Thy  sins  are  forgiven  : 
thy  faith  hath  saved  thee  :  go  in  })eace,"  (48,  50).  This  is  the  other 
principal  juirt  of  repentance,  namely,  faith,  which  consoled  her. 
From  all  this  it  is  apparent  to  every  Christian  reader,  that  we  are 
introducing  no  uncalled -for  controversy,  but  clearly,  correctly,  and 
properly  laying  down  the  parts  of  repentance,  without  which  sin 
cannot  be  forgiven,  nor  any  one  become  righteous  or  holy  before 
God,  or  be  born  anew. 

The  fruits  of  repentance  and  oood  works,  and  patience,  willingly  to 
benr  the  crosses  and  punishment  (iod  indicts  npon  the  old  man,  all 
li»l!ow,  nftc!'  onr  sins  are  thus  rcMiiilted   through   faith  and  we  are 


rcxJ^^  O-^t^d.  ^.Ae.^'*^ZBI 


240  APOLOGY. 

born  anew.  We  have  clearly  laid  down  these  two  parts,  in  order 
that  the  doctrine  of  faith  in  Christ,  on  which  the  sophists  and  Can- 
onists are  all  silent,  might  also  be  taught  at  last;  and  in  order  that 
the  nature  of  faith  might  be  more  clearly  understood,  when  thus  op- 
posed to  our  great  anxiety  and  teiior. 

But  inasmuch  as  ou  adversaries  expressly  condemn,  without  fear 
or  shame,  this  clear,  indubitable  and  most  excellent  article,  setting 
forth  that  men  obtain  the  remission  of  their  sins  through  faith  in 
Christ,  we  shall  offer  some  reasons  and  proofs  for  it,  to  show  that 
we  do  not  obtain  remission  of  ■sm,  ex  opere  operafo,  or  through  the 
work  performed,  through  contiition  or  sorrow,  &c.,  but  exclusively 
through  the  faith,  in  which  each  one  believes  individually,  that  his 
own  sins  are  foigiven.  This  article  is  the  most  important  ol  those  con- 
cerning which  we  a  e  contending  with  our  adversaries,  and  it  is  most 
essential  for  every  Christian  to  know.  But  as  we  have  said  enough 
on  the  subject,  in  the  above  article  concerning  justification,  we  shall 
the  more  brieily  speak  of  it  here. 

Our  adversaries,  when  they  speak  of  f  lith,  say  :  "  Faith  must  pre- 
cede repentance."  They  do  not  mean  the  faith  which  justifies  be- 
fore God,  but  that  which  ingenerc,  that  is,  in  a  general  way,  believes 
that  there  is  a  God,  a  hell,  &c.  But  we,  in  addition,  require  each 
one  firmly  to  believe  in  re  e  nee  to  himself,  that  his  sins  are  for- 
give;! for  Christ's  s  ke.  We  contend  for  the  faith  which  must  fol- 
low terror,  console  the  conscience,  and  restore  the  heart  to  peace  in 
this  severe  strugg'e  and  g    at  anxiety. 

We  shall,  God  willing,  always  defend  it,  and  raainlain  agai-  st  all 
the  powers  of  hell,  that  this  faith  is  necessary  to  obtain  the  forgive- 
ness of  sins.  W^e  therefore  ad.!  this  part  to  repentance.  Nor  can 
the  Christian  church  hold  otherwise,  but  that  sin  is  forgiven  through 
such  faith;  although  our  adversaries  furiously  clamor  against  it. 

In  the  first  place,  we  ask  our  adversaries,  whether  it  is  also  a  part 
of  repentance,  to  hear  or  receive  absolution  ?  For  if  they  separate 
absolution  from  confession,  as  they  are  adepts  in  making  subtile  dis- 
tinctions, no  one  will  be  able  to  ascertain  or  tell  the  use  of  confession 
without  absolution.  But  if  they  do  not  separate  absolution  from 
confession,  they  must  admit  that  faith  in  the  word  of  Christ  is  a  part 
of  repentance,  as  we  cannot  receive  absolution  except  through  faith. 
But  that  absolution  cannot  be  received,  except  through  faith,  can 
be  proved  with  Paul,  (Rom.  4,  16,)  who  says  that  no  one  can  re- 
ceive the  promises  of  God,  except  through  fiiith. 

vVbsolution,  however,  is  notiiing  but  the  Gospel,  a  divine  promise 
of  the  grace  and  favor  of  God,  &c.     Therefore,  no  one  can  possess 


OK  REPENTANCE. 


241 


or  obtain  it,  except  through  fkith.  For  how  can  the  declarations  of 
absolution  benefit  those  who  do  not  believe  them  !  But  to  doubt 
absolution,  is  to  make  God  a  liar.  While  the  heart  wavers  and 
doubts,  it  regards  the  promises  of  God  as  uncertain.  It  is  therefore 
written,  1  John  o,  10  :  "  He  that  believeth  not  God,  hath  made  him 
a  liar ;  because  he  believeth  not  the  record  that  God  gave  of  his  Son." 

In  the  second  place,  our  adversaries  are  surely  obliged  to  confess 
that  the  remission  of  sins  is  a  part  of  repentance,  or,  to  speak  after 
their  own  manner,  that  it  is  Jfnis,  the  end,  or  tertninus  ad  quern, 
the  object,  aim,  of  the  whole  of  i-epentance.  For  what  would  re- 
pentance avail  us,  if  the  remission  of  sins  were  not  obtained  ?  That, 
therefore,  through  which  the  lemission  of  sins  is  obtained,  must  of 
course  be  one  of  the  principal  parts  of  repentance.  But  it  is  cer- 
tainly true  and  obvious,  though  all  devils,  all  the  poweis  of  hell,  cry 
out  against  it,  that  no  one  can  embrace  the  annunciation  of  the  re- 
mission of  sins,  but  by  faith,  Rom.  3,  2o :  "  Whom  God  hath  set 
forth  to  be  a  propitiation,  through  faith  in  his  blood,"  &.c. ;  again, 
Rom.  5,  2  :  "  By  whom  also  we  have  access  by  faith  into  this  grace 
wherein  we  stand,"  &c.  An  alarmed  conscience,  which  feels  its  sins, 
soon  perceives  that  the  wrath  of  God  cannot  be  appeased  by  our 
miserable  works;  but  the  conscience  truly  obtains  peace,  when  it 
cleaves  to  Christ  the  Mediatoi-,  and  believes  the  divine  promises. 
For  those  do  not  understand  the  remission  of  sins,  or  how  it  is  ob- 
tained, who  imagine  that  the  heart  and  conscience  can  be  pacified 
without  faith  in  Christ. 

The  apostle,  1  Pet.  2,  G,  quotes  the  woids  of  Isaiah:  "He  that 
believeth  on  him,  shall  not  be  confounded."  The  hypocrites  shall 
therefore  be  confounded  before  (Jod,  who  imagine  that  they  will  ob- 
tain the  remission  of  sins  by  their  works,  and  not  for  Christ's  sake. 
And,  Acts  10,  43,  Peter  says:  "  To  him  give  all  the  prophets  wit- 
ness, that  through  his  nanie,  whosoever  believeth  in  him,  shall  re- 
ceive remissioti  of  sins."  He  could  not  ha\-e  expressed  himself  more 
clearly  than  he  has  in  the  words,  "  Through  his  name,"  and,  "All 
who  believe  in  him." 

We  therefore  ohliiin  the  leuiission  of  sins  through  the  name  of 
Christ,  that  is,  for  Christ's  sake,  and  not  on  account  of  our  merit  or 
our  works,  ;md  this  takes  place  when  we  believe  that  our  sins  are 
forojiven  for  Christ's  sake. 

Ti'iic.  our  ai|\  .■isaiifs  cxchnni  that  thev  arc  the  Christian  church, 
and  tliat  tln-y  ln'ld  wliril  tin-  mllioUc  oi  universal  (•hurch  holds. 
Hut  the  apostle  Peter,  m  reference  to  this  rase,  and  to  our  chief  ar- 
ticle, also  spenks  nt  ,i  cathnfic  oi  nniveisal  elniich.  savinc:'.    To  \\{\% 


S42'-  APOLOGY. 

Jesus  give  all  the  Prophets  witness,  that  we  obtain  remission  of  sins 
through  his  name.  Most  assuredly  the  unanimous  voice  ol'  all  the 
holy  Prophets — for  God  regards  a  single  prophet  even  as  a  precious 
treasure — is  at  least  equal  to  a  decree,  a  declaration,  or  a  uiianimous, 
strong  conclusion  of  the  universal,  catholic,  Christian,  holy  churcli-, 
and  ought  to  b€  so  regarded. 

We  shall  not  concede  to  popes,  bishops,  or  the  church,  the  power 
to  maintain,  or  determine  any  thing  against  the  unanunous  voice  of 
ail  the  Prophets-  Yet  pope  Leo  X.  undertook  to  condemn  this  ar- 
ticle as  an  error,  and  our  adversaries  do  the  same. 

Thus  it  plainly  appears  what  a  noble  Christian  church  this  must 
be,  that  undertakes,,  not  only  to  condemn  by  pubhc,  written  decrees 
and  edicts,  the  article,-  that  we  obtain  remission  of  sins  without 
works,  through  fciith  in  Christ  ;  but  also  to  condemn  and  murder  th& 
innoc-ent  for  confessing  this  article.  They  exile  pious,  upright  men 
for  teaching  thus ;  and  hunt  them  down  with  all  manner  of  tyranny 
and  cruelly. 

Eut  they  may  say,  that  they  have  the  authority  of  distinguished 
teachers,  .such  as  Scotus,  Gabriel,  and  others,  in  their  favor,  besides 
tiie  sayings  of  the  Fathers,  whicli  are  quoted  in  the  Decrees  in  a 
mutilated  form-  .  True,  they  are  all  called  teachers  and  writers,, 
but  by  their  notes  these  birds  may  be  known.  These  writers  have 
titiught  nothing  but  philosophy,  a-id  were  ignorant  of  Christ  and  the 
work  of  God  :  this  is  manifest  from  ihcir  books. 

We  shall  therefore  not  permit  ourselves  to  be  misled  by  them  ;  for 
we-  are  sure  that  we  m«y  unhesitatingly  oppose  the  words  of  the 
holy  apostle  Peter^  as  those  of  a  great  doctor,  to  the  whole  mass  of 
Sententiaries,  though  there  were  thousands  of  them.  Peter  clearly 
says,  thut  this  doctrine  is  the  unanimous  voice  of  all  the  Prophets  ^ 
and  God  pow^erfuUy  conhrmed  this  glorious  declaration  of  the  illus- 
trious Apostle,  at  the  time,  by  the  pouring  out  of  the  Holy  Spirit  }■ 
for  thus  says  the  text :  "  While  Peter  yet  spake  these  words,  the 
Holy  Ghost  fell  on  all  tliem  which  heard  the  word,"  Acts  10,  44. 

Therefore  Christians  should  carefully  observe  (hat  it  is  the  word' 
and  command  of  God  which  declares  that  our  sins  are  forgiven  wiihout 
merit,  through  Christ,  not  for  the  sake  of  our  works.  This  is  a  genu- 
ine, efficacious, sure,and  imperishable  consolation  aoaicst  all  the  terrors 
of  sin  and  death,  against  all  the  tiial.'s  ami  despaii-,  the  anguish  and 
terror  of  tlie  conscience. 

Of  tliis  the  idle  sophists  know  luit  ill  tie;  and  the  blessed  Gospel 
of  the  remission  of  sins  through  liie  blessed  seed,  Christ,  has  been 
the  gre::test   treasure  and   consolation^  from  the   beginning  of  the 


OF  KEPENTANCK.  '243 

\vorl(l.  to  all  the  patriarchs,  pious  kings,  prophets,  and  believers ;  for 
they  bi.'lieved  in  the  same  Christ  in  wiiom  we  believe.  From  the 
})e^innino;  of  the  world  no  saint  was  saved,  except  by  faith  in  this 
Gospel.  Peter  therefore  says,  that  it  is  the  ituaiiii:ini;s  voice  of  all 
the  Pi'ophets.  The  Apostles  uniformly  preach  the  same  thiiifr,  and 
tell  us  that  the  Prophets  spoke  as  through  one  mouth. 

We  have,  moreover,  the  testimony  of  the  holy  Fathers.  Bernard 
says  in  clear  terms:  "  Therefore,  it  is  necessary  above  all  thinirs  to 
know  that  we  cannot  obtain  the  forgiveness  of  sins  otherwise  than 
through  the  grace  of  God;  but  you  must  also  believe  that  you,  as 
well  as  others,  receive  forgiveness  through  Christ.  This  is  the  tes- 
timony of  the  Holy  Spirit  in  you,  when  he  says  in  your  heart  : 
*  Your  sins  are  forgiven  you,'  Matt.  9,  2.  For  thus  the  Apostle 
gyiys,  (Rom.  3,  24,)  that  men  are  justified  through  faith  without 
.merit." 

These  words  of  St.  Bernard  highly  extol  and  properly  illustrate 
our  doctrine;  for  he  says,  that  we  must  not  only  believe  in  a  general  way 
that  our  sins  are  remitted,  but  also  adds:  "Each  one  must  hclieve, 
individually,  that  his  own  sins  are  forgiven."  ?\Ioreover,  he  teaches 
still  more  specifically  how  our  hearts  may  be  assured  of  grace  and 
the  remission  of  sin,  namely,  by  the  comfort  and  peace  wrought 
within  us.  But  what  now,  we  ask  our  adversaries?  Is  St.  Bernard 
also  a  heretic?  What  more  do  ye  require  ?  Will  ye  yet  deny  that 
we  obtain  the  remission  of  sins  through  faith  ? 

In  the  thii'd  place,  our  adversaries  aHirm,  that  sin  is  forgiven,  quia 
attritus  vel  coii/rifu.<:  elicit  actum.  dilecJionis  Dei,  when  we  under- 
take by  our  own  reason  to  love  Gorl ;  through  this  work  (say  they) 
we  obtain  the  remission  of  sins.  Thi^is  surely  abolishing  the  Gos- 
pel and  the  divine  promises,  and  teaching  merely  the  law;  for  they 
speak  of  noti)ing  but  the  law  and  our  works,  as  the  law  requires  love. 

Thev,  moreover,  teach  us  to  trust  that  we  obtain  the  forgiveness 
of  our  sins  through  such  contrition  and  tlirough  our  love.  What  is 
this  but  relying  on  our  works,  and  not  upon  the  promises  concerning 
Christ  ?  Now  if  the  law  is  sufficient  to  obtain  the  remission  of  sins, 
what  need  is  there  of  Christ,  or  of  the  Gospel  ?  But  we  call  men 
away  from  the  law  and  from  their  works,  to  the  Gospel  and  the 
promises  of  grace ;  for  this  oilers  tis  Christ  and  pure  grace,  and  bids 
lis  rely  on  the  promise,  that  for  the  sake  of  Christ  W(^  are  reconciled 
1o  the  Father,  and  not  on  account  of  our  contrition  or  love.  There 
iis  no  Mediator  or  l\econciler  but  Christ  :  and  ronsequentiv  we  can- 
daol  fulfil   the  law,  until   wc  are  reconciled   t'lroiigh  Christ-     An(i 


244  AvoLoc.r. 

thoiio'h  we  do  sorae  good,  yet  we  must  believe  thnt  we  obtain  re- 
mission of  sin  not  on  account  of  these  works,  but  for  Christ's  sake. 
To  assert,  therefore,  that  we  obtain  remission  of  sin  through  the 
law,  or  in  any  way  except  tlirough  faith  in  Christ,  is  a  reproach  to 
Christ  and  an  abolition  of  the  Gospel.  This  we  have  showed  above, 
in  the  article  de  Justificatione,  where  we  gave  our  reasons  for  teach- 
ing that  we  are  justified  by  faith,  and  not  by  the  love  of  God,  or  by 
our  love  towai'ds  him. 

Therefore,  when  our  adversaries  teach  that  we  obtain  the  remis- 
sion of  sins  through  contrition  and  love,  and  encourage  us  to  rely  on 
them,  they  inculcate  nothing  but  the  law,  which,  however,  they  (\o 
not  understand  ;  especially  with  regard  to  the  kind  of  love  it  requires 
towards  God.  1/ike  the  .Jews,  they  look  only  upon  the  veiled  face 
of  Moses.  Even  if  we  suppose  that  works  and  love  are  there;  yet 
'neither  works  nor  love  can  reconcile  us  to  God,  or  weigh  as  much 
as  Christ ;  as  the  143(1  Psalm,  verse  2,  says  :  "  Enter  not  into  judg- 
ment with  thy  servant,"  &c.  We  sliould  not,  therefore,  attribute  the 
honor  of  Christ  to  our  works. 

Paul,  for  the  same  reason,  contends  that  we  are  not  justified  by 
the  law,  and  opposes  to  the  law  the  promise  of  God,  the  promise  of 
the  grace  offered  unto  us  for  Christ's  sake.  He  calls  us  away  from 
the  law  to  this  divine  promise ;  he  desires  us  to  look  upon  God  and 
his  promise,  and  to  regard  Christ  the  Lord  as  our  treasure  ;  for  this 
promise  would  be  useless,  if  we  were  justified  before  God  by  the  law, 
and  if  we  inerit  the  remission  of  our  sins  through  our  righteousness. 
Now,  there  can  be  no  doid)t  that  God  made  the  ]iromise,  and  that 
Christ  came,  because  we  were  unable  to  fulfil  the  law.  We  must 
therefore  be  reconciled  through  the  promise,  before  we  fulfil  the  law  ; 
the  promise,  however,  cannof  be  embraced,  except  through  faith. 

Hence  all  those  who  are  really  contrite,  take  hold  of  the  promise 
of  grace  through  faith,  and  firmly  believe  that  they  are  reconciled 
with  the  Father  through  Christ.  This  is  likewise  the  meaning  of 
T'aul,  Rom.  4,  16  :  '•  Therefore  it  is  of  faith,  that  it  might  be  by 
grace  ;  to  the  end  the  jiromise  might  be  sure ;"  and  Gal.  3,  22  : 
'•  The  scripture  hath  concluded  all  under  sin,  that  tlie  promise  by 
Ciilh  of  Jesus  Christ  might  be  given  to  them  that  believe,'" — that  is, 
all  men  are  under  sin,  and  they  cannot  be  redeemed,  unless  they  em- 
l)race  tlie  promise  of  the  remission  of  sins  through  faith.  We  must, 
therefore,  obtain  the  forgiveness  of  sins  through  faith,  before  we 
fidfil  the  law. 

Yet,  as  we  have  stated  above,  lov«^  surely  follows  fiilth  ;   for  those 


OF    REPENTANCE.  245 

wlio  belicnc,  receive  the  Holy  Spirit,  nnd  therefore  begin  to  be  devo- 
ted and  obedient  to  the  law. 

We  would  quote  more  passages  bearing  upon  this  subject,  but  the 
Bible  is  full  of  them.  Besides,  we  do  not  wish  to  be  too  lengthy, 
in  order  that  this  matter  may  be  the  more  clearly  understood ;  for 
there  can  be  no  doubt  at  all  about  the  meaning  of  Paul,  that  we  ob- 
tain the  remission  of  sins  for  Christ's  sake,  through  faith,  and  that 
we  must  meet  the  wrath  of  God,  not  with  our  works,  but  with  the 
Mediator. 

Nor  should  it  disturb  pious  Christians,  that  our  adversaries  mis- 
interpret the  clear  declarations  of  Paul ;  for  even  the  most  simple, 
definite,  distinct,  and  clear  language  is  not  secure  against  perversion. 

But  we  positively  know  that  the  views  which  we  have  advanced, 
are  the  true  meaning  of  Paul.  Nor  can  there  be  any  doubt  that 
this  doctrine  alone  is  calculated  really  and  truly  to  pacify  and  con- 
sole us  in  the  actual  struggle  and  agony  of  death  and  of  temptation, 
as  experience  has  shown. 

Away,  therefore,  with  the  pharisaic  doctrines  of  our  adversaries: 
that  we  do  not  obtain  the  remission  of  sins  through  faith,  but  must 
merit  it  by  our  works  and  love  towards  God  ;  and  again,  that  by 
these  we  must  appease  the  wrath  of  God.  For  this  is  really  a  phar^ 
isaic  doctrine,  a  doctrine  of  the  law  and  not  of  the  Gospel,  to  teach 
that  we  are  justified  by  the  law,  before  we  are  reconciled  to  God 
through  Christ ;  whereas  Christ,  .John  15,  5,  says  :  "  Without  me 
ye  can  do  nothing ;"  and  again,  "  I  am  the  vine,  ye  are  the 
branches." 

According  to  our  adversaries,  however,  we  are  not  branches  of 
Christ,  but  of  Moses  ;  for  they  would  be  justified  before  God  by  the 
law,  and  oiler  their  works  and  love  to  him,  before  they  are  branches 
of  the  vine  of  Christ.  But  Paul,  who  surely  is  a  much  greater  divine 
than  they,  expressly  asserts  and  maintains  that  no  one  can  keep  the 
law  without  Christ.  For  this  reason,  those  who  feel  or  have  ex- 
perienced their  sins  and  anguish  of  conscience,  nuist  lay  hold  of  the 
gracious  promise,  that  they  are  reconciled  to  God  through  faith,  for 
the  sake  of  Christ,  before  they  fulfil  the  law.  All  this  is  plain  and 
clear  enough  to  every  pious  mind.  And  from  this.  Christians  will 
readily  perceive  why  we  have  asserted  al)ove  that  we  are  justified 
before  God  through  faith  alone,  not  through  our  works  or  love. 
All  our  ability,  our  doings,  and  works,  are  too  weak  to  pacify  and 
avert  the  wrath  of  God  :  we  must  therefore  offer  Christ  the  Me- 
dialor. 

But  tni;ill\ ,  we  ask  our  adversaries:    when  is  the  poor  conscience 


S46  AP01.0GY. 

to  obtain  }>ence  and  tranqaiHity,  if  we  oijtain  grace  and  the  remission 
of  sins,  because  we  love  God,  or  because  we  fulfil  the  law?  The 
^aw  always  accuses  us  ;  for  no  man  fulfils  the  law.  Paul,  Rom.  4, 
lo,  says  :  ^'  The  law  worketh  wrath." 

Chrysostom  and  the  Sententiaries  propose  the  question:  How  do 
ire  become  as'srired  that  our  sim  are  forgiven?  It  is  truly  worthy 
of  inquiry,  llappy  he  that  answers  aright!  It  is  impossible  to  re- 
ply to  this  most  vital  question  ;  impossible,  truly  to  console  or  pacify 
the  afflicted  conscience,  unless  we  answer  thus  : 

It  w'as  God's  determination  and  command  from  the  beginning  of 
the  world,  thiU  our  -sins  should  be  remitted  throuof'h  faith  in  the 
blessed  seed  ;  that  is,  through  faith  for  Christ's  sake,  without  merit. 
If  any  one  doubts  this,  or  wavers,  he  makes  God's  promise  a  lie,  see 
1  .John  ;"),  10.  Therefore  we  say  that  the  Christian  should  firmly 
believe  this  to  be  the  command  of  God;  and  if  he  thus  holds  it,  he 
is  assured,  pacified,  and  consoled. 

Our  adversaries,  with  all  their  preaching  and  teaching  otherwise, 
leave  the  poor  conscience  in  doubt.  It  is  impossible  for  us  to  be  at 
rest,  or  to  enjoy  tranquillity  and  peace,  while  we  doui)t  God's  mer- 
cy;  because  when  we  doubt  whether  God  is  gracious  to  us,  whether 
■we  are  doing  right,  whether  our  sins  are  forgiven,  how  can  we  then 
rail  upon  God,  or  rest  assured  that  he  regards  and  hears  our  prayers  ? 
Thus  the  whole  life  would  be  faithless,  and  we  could  not  serve  God 
aright.  This  is  what  Paul  says,  Rom.  14,  23 :  "  Whatsoever  is  not 
of  faith  is  sin."  And  as  they  ever  continue  doubting  thus,  they 
never  realize  what  God,  Christ,  or  fiiith,  is ;  hence  they  die  at  last  in 
despair,  without  God  and  without  any  knowledge  -of  him. 

Such  is  the  baleful  doctrine  of  our  adversaries, — a  doctrine  which 
sets  aside  the  Gospel,  suppresses  Christ,  produces  sorrow  in  the 
heart,  torments  the  conscience,  and  finallv,  when  temptations  arise, 
plunges  the  soul  into  despair. 

Your  Imperial  Majesty  will  therefore  graciously  consider  that 
this  does  not  concern  gold  or  silver,  but  the  sou!  and  conscience. 
Let  all  honorable  and  intelligent  men  careftdly  note  the  true  nature 
of  this  matter.  We  are  willing  to  let  all  good  men  judge,  whether 
we  or  our  adversaries  have  tauofht  what  is  most  beneficial  to  the 
Christian  conscience.  For  most  assuredly  we  take  no  pleasure  in  dis- 
sensions and  sti'ife.  Had  tint  the  strongest  and  most  weighty  reasons, 
affecting  the  conscience,  our  salvation,  and  our  soul*,  induced  us  to 
contend  so  ardently  with  our  adversaries,  we  should  remain  silent-, 
but  inasmuch  as  thev  conrlcnin  the  holv  (K)S|)el,  the  clear  testimony 
of  the  Apostle's,  -icoA  divine  truth,  we  caniK^t,  corisistcntly  with  .the 


OF     REPENTANCE.  247 

will  of  Gofl  and  the  dictates  of  conscience,  deny  this  blessed  doctrine 
and  divine  truth,  tVoiu  which  we  expect  our  only,  eternal,  and  great- 
est consolation,  when  this  frail,  transitory  life  shall  cease  and  be 
past  the  reach  of  human  aid  ;  nor  can  we  in  any  \vay  forsake  this 
cause,  which  is  not  ours  only,  but  that  of  the  whole  Christian  church, 
and  pertains  to  Jesus  Christ,  our  richest  treasure. 

We  have  now  shown  for  what  reason  we  proposed  these  two  parts 
of  repentance,  namely,  contrition  and  faith  ;  and  we  have  pursued 
this  course,  because  throughout  the  works  of  our  adversaries  we  find 
many  mutilated  passages,  concerning  repentance,  quoted  from  the 
writings  of  Augustine  and  other  ancient  Fathers,  which  they  have 
in  all  cases  explained  and  distorted,  so  as  entirely  to  suppress  the 
doctrine  of  faith.  For  instance; — Repentance  is  a  certain  pain,  by 
which  our  sins  are  punished;  again,  repentance  is,  to  deplore  the 
sins  committed,  and  to  do  them  no  more.  In  these  passages  faith  is 
not  mentioned  at  all,  nor  do  they  in  their  schools,  where  they  dis- 
cuss such  passages  at  length,  in  any  way  refer  to  it. 

In  order,  then,  that  the  doctrine  of  faith  might  he  better  under- 
stood, we  have  set  down  fiiith  as  a  part  of  repentance.  For  those 
passages  in  relation  to  our  contrition  and  good  works,  which  do  not 
touch  upon  the  subject  of  faith,  are  very  dangerous,  as  experience 
has  shown.  Now,  if  they  had  properly  considered  the  great  danger 
of  souls,  the  Sontentiaries  and  Canonists  would  of  course  have  been 
more  cautious  in  writing  about  their  Decrees;  for  as  the  Fathers 
speak  of  the  other  part  of  repentance  also,  and  mention  not  only  one, 
but  both,  namely,  contrition  and  faith,  our  adversaries  should  have 
presented  both  together. 

TertulUan  also  speaks  of  faith  in  a  very  consolatory  manner,  and 
especially  comn>ends  the  divine  oath  of  which  the  Prophet  speaks, 
Ezek.  3o,  11 :  "  As  I  live,  saith  the  Lord  God,  I  have  no  pleasure 
in  the  death  of  the  wicked  ;  but  that  the  wicked  turn  from  his  way 
and  live."  "Inasmuch  as  God  swears,"  says  he,  "that  he  delights 
not  in  the  death  of  the  sinner,  he  certainly  requires  faith  in  the  oath 
he  has  sworn  himself,  that  he  will  forgive  us  our  sins.  Even  with- 
out this  we  should  regard  the  promises  of  God  in  the  most  exalted 
light.  Now  this  promise  is  conhnned  by  an  oath  ;"  therefore  if  any 
one  holds  that  Icis  sins  are  not  forgiven,  he  makes  God  a  liar,  which 
is  the  greatest  blasphemy-  For  Terlnllian  further  says  :  Invitnt  ad 
ftalutem.,  jurdns  otiim,  clc. ;  that  is:  "  (rod  invites  us,  to  our  own 
salvation,  by  hi's  oiifh,  to  believe  him.  Blessed  are. they,  tor  whose 
sake  God  swears  I     Woe  unto  \is,  if  we  believe  not  the  divine  oath  I" 

Now  we  must   remember  that  this  taith  must  firmly  believe  that 


248  APOLOGY. 

God  forgives  our  sins  through  grace  for  Christ's  sake,  not  on  ac- 
count of  our  works,  our  c6nfession,  or  expiation.  As  soon  as  we 
rely  on  our  works,  we  are  in  doubt ;  for  when  the  conscience  is 
alarmed,  we  soon  perceive  that  our  best  works  have  no  value  in  the 
sight  of  God.  Hence  the  remarks  of  Ambrose  on  repentance  are  ex- 
cellent :  "  We  must  repent,  and  also  believe  that  grace  is  imparted 
to  us,  provided,  however,  that  we  look  for  grace  through  faith ;  for 
faith  awaits  and  obtains  grace  as  from  a  handwriting.  Again,  faith 
is  even  that  which  covers  our  sins."  Thus  we  find  clear  passages 
in  the  works  of  the  Fathers,  not  only  in  regard  to  works,  but  to 
taith  also.  But  our  adversaries,  not  understanding  the  true  nature 
of  repentance,  do  not  comprehend  the  declarations  of  the  Fathers. 
While  they  extract  from  them  a  few  mutilated  passages  concerning 
a  part  of  repentance,  namely,  contrition  and  works,  they  pass  by 
what  is  said  of  faith. 

VI.    OF    CONFESSION    AND    EXPIATION    (SATISFACTION). 

Pious  and  worthy  Christians  can  easily  perceive  the  importance 
of  having  and  maintaining  in  the  churches  the  true  and  indubitable 
doctrine  of  repentance,  or  contrition  and  faith.  For  the  great  im- 
position of  indulgences,  &c.,  and  the  inappropriate  doctrines  of  the 
sophists,  have  sufficiently  taught  us  the  great  evils  and  dangers  aris- 
ing from  mistakes  on  this  subject.  How  many  a  pious  soul  most 
laboriously  sought  under  Popery  the  right  way  in  this  matter,  with- 
out finding  it  in  such  darkness  I 

We  have,  therefore,  always  taken  great  pains,  to  teach  clearly, 
definitely,  and  correctly  on  this  subject.  With  respect  to  confession 
and  expiation  we  have  not  contended  much  ;  because  we  also  retain 
confession,  on  account  of  absolution,  which  is  the  word  of  God,  ab- 
solving us  from  our  sins  by  the  power  of  the  keys.  It  would,  there- 
fore, be  contrary  to  the  will  of  God  to  abolish  absolution  in  the 
churches. 

Those  who  contemn  absolution,  have  no  conception  of  the  remis- 
sion of  sins  or  of  the  power  of  the  keys.  But  in  our  Confession  we 
have  already  stated  our  view,  that  God  does  not  command  the  enu- 
meration of  sins.  For  their  declaration, — as  every  judge  must  hear 
the  cases  and  otiences,  before  he  pronounces  judgment,  so  must  our 
sins  be  enumerated,  &c., — is  not  applicable  to  the  case.  Absolution 
is  simply  the  command  to  acquit,  and  not  a  new  court  of  inquiry  into 
sin  ;  for  God  is  the  judge.  He  committed  to  the  Apostles  no  judi- 
cial authoritv,  but  the  execulion  of  grace,  to  absolve  those  who  de- 


OF    CONFESSION    AND    EXPIATION. 


249 


sire  it.  And,  indeed,  they  release  and  absolve  from  sins  which  are 
not  remembered.  Absolution  is  therefore  a  voice  of  the  Gospel, 
through  which  we  receive  consolation,  and  it  is  no  judgment  or  law. 

But  it  appears  ridiculous  and  absurd  to  intelligent  men,  to  apply 
the  declaration  of  Solomon,  Prov.  27,23:  Biligenter  cognosce  vul- 
turn  pecoris  tut,  that  is,  "  Be  thou  diligent  to  know  the  state  of  thy 
flocks,"  &c.,  to  confession  or  absolution  ;  for  Solomon  is  not  speak- 
ino-  here  of  confession,  but  is  commanding  the  heads  of  families  to  be 
satisfied  with  their  own,  and  to  abstain  from  what  belongs  to  others  ; 
he  is  here  simply  commanding  each  one  to  be  diligent  in  taking  care 
of  his  flocks  and  possessions,  and  not  to  forget  the  fear,  the  law,  and 
Word  of  God,  through  avarice. 

But  our  adversaries  distort  the  Scriptures  to  suit  their  fancy,  con- 
trary to  the  natural  import  of  the  plain  terms  in  the  passage  :  Cog- 
nosce vuliitm  jiecoris,  4'c.  Here  cognosce  re  is  made  to  signify  hear- 
ing confession  ;  cattle  or  sheep  must  signify  men ;  and  stabulum 
(stable)  we  think,  must  mean  a  school  containing  such  doctors  and 
orators.  It  is,  however,  perfectly  natural  for  those  who  thus  de- 
spise the  holy  Scriptures  and  the  arts,  to  make  such  gross  gram- 
matical blunders.  Even  if  any  one  felt  a  desire  to  compare  the  head 
of  a  family,  in  this  passage  of  Solomon,  with  a  pastor,  vultus  would 
here  mean,  not  arcana  conscienticE,  (secrets  of  the  conscience  or 
heart,)  but  the  external  walk. 

We  shall,  however,  let  this  pass.  Confessioii  is  mentioned  ia 
several  places  in  the  Psalms  ;  as  in  32,  5  :  "  I  acknowledge  my  sin 
unto  thee,  and  mine  iniquity  have  I  not  hid."  This  confession  and 
acknowledgment,  made  to  God,  are  contrition  itself;  for  when  we 
confess  to  God,  we  must  acknowledge  in  our  hearts,  that  we  are  sin- 
ners, and  not  merely  repeat  the  words  with  the  lips,  as  the  hypo- 
crites do.  Therefore  the  confession,  made  to  God,  is  the  contrition, 
which  makes  the  heart  sensible  of  the  serious  displeasure  and  wrath 
of  God,  approves  his  anger  and  the  impossibility  of  his  being  recon- 
ciled by  our  merits ;  and  yet,  prompts  us  to  seek  mercy,  since  God  has 
promised  grace  in  Christ.  Such  is  the  confession  in  the  olst  Psalm, 
4th  verse:  "  Against  thee,  thee  only,  have  I  sinned,  and  done  this 
evil  in  thy  sight ;  that  ihou  mightest  be  justified  when  thou  speakest, 
and  be  clear  when  thou  judgest ;"  that  is,  1  contess  that  I  am  a  sin- 
ner, and  thai  [  deserv»'  eternal  wrath,  and  cannot  appease  thy  wrath 
with  ray  works  or  merit ;  I  therefore  say  that  thou  art  just  and  just- 
ly punishest  us.  I  acknowledge  thy  justice,  though  the  hypocrites 
rondemn  thee  for  not  regarding  their  merits  and  good  work.     Yes, 

^  32 


250  APOLOGY. 

I  know  that  my  works  cannot  stand  before  thy  judgment ;  but  we 
shall  be  justified,  when  thou,  in  thy  mercy,  regardest  us  as  just. 

Perhaps  some  one  will  refer  to  James  5, 16  :  "  Confess  your  faults 
one  to  another."  But  James  is  not  speaking  of  confession  to  the 
priest,  but  of  reconciliation  and  acknowledgments  between  brethren. 

But  our  adversaries  condemn  many  of  their  own  teachers,  when 
they  maintain  that  an  enumeration  of  sins  is  necessary  and  com- 
manded of  God.  For,  although  we  retain  confession,  and  believe  it 
to  be  expedient  to  question  the  young  and  ignorant,  in  order  that 
they  may  be  the  better  instructed ;  yet  it  must  be  kept  within  such 
bounds  as  not  to  ensnare  the  conscience,  which  can  never  be  at 
peace  while  it  is  under  the  false  impression  that  the  specification  of 
sins  is  a  duty  to  God. 

Accordingly,  the  assertion  of  our  adversaries,  that  our  salvation 
requires  a  complete  confession  of  every  sin,  is  entirely  false,  because 
such  a  confession  is  impossible.  O,  how  miserably  have  they  per- 
plexed and  tormented  many  a  pious  soul,  by  teaching  that  confession 
must  be  complete,  and  that  no  sin  dare  remain  unconfessed  !  for  how 
can  we  always  be  sure  of  having  confessed  all  ? 

The  Fathers  likewise  advert  to  confession  ;  they  do  not,  however, 
speak  of  the  enumeration  of  secret  sins,  but  of  a  ceremony  of  public 
penance ;  because  formerly  those  who  lived  in  open  vice,  were  not 
reinstated  into  the  church,  without  a  public  ceremony  and  reproof. 
They  were  therefore  required  to  make  a  special  confession  of  their 
sins  to  the  priest  so  that  expiations  might  be  imposed,  according  to 
the  magnitude  of  the  transgression.  But  this  whole  matter  was 
unlike  the  enumeration  of  sins,  of  which  we  are  speaking ;  for  this 
confession  was  not  made  because  sin  cannot  be  remitted  before  God 
without  it ;  but  because,  without  a  knowledge  of  the  sin,  external 
chastisement  could  not  be  imposed. 

From  this  external  ceremony  of  public  penance  the  word  satis- 
f actio  or  expiation  originated.  The  Fathers  would  not  receive  those 
again,  who  were  found  living  in  open  vice,  without  reproof.  There 
were  many  reasons  for  this  ;  for  it  served  to  show,  that  open  vice 
would  be  punished,  even  as  the  comment  in  the  Decrees  says. 
Besides,  it  was  improper  to  permit  those  who  had  fallen  into  public 
sins,  immediately  to  approach  the  sacrament  of  the  Lord's  Supper, 
without  examination.  All  these  ceremonies  have  long  since  discon- 
tinued, and  it  is  unnecessary  to  re-establish  them  ;  because  they  con- 
tribute nothing  to  reconciliation  before  God.  Nor  was  it  at  all  the 
opinion  of  the  Fathers,  that  men  could  thus  obtain  the  remission  of 
their  sins ;  although  such  outward  ceremonies  easily  lead  the  inex- 


OF    CONFESSION    AND    EXPIATION.  2^1 

perienced  to  believe  that  they  contribute  to  salvation.  Now,  such 
a  view  is  altogether  Jewish  and  heathenish  ;  for  the  heathens  also 
had  certain  purifications,  which  they  imagined  would  reconcile 
them  to  God. 

But  now  while  this  mode  of  public  penance  has  passed  away,  the 
name  satisf actio  or  expiation  has  remained  ;  and  the  shadow  of  ihat 
old  custom  still  continues,  in  the  imposition  of  penances,  in  confes- 
sion, which  they  call  opera  non  debita ;  we  call  them  satisfadiones 
canonicte.  With  respect  to  these  and  to  the  enumeration  of  sins, 
we  teach,  that  God  has  not  commanded  these  external  ceremonies, 
that  they  are  unnecessary,  and  do  not  contribute  to  the  remission  of 
sins;  for  this  doctrine  must,  above  all  things,  be  maintained  and 
preserved,  that  we  obtain  the  remission  of  sins  through  faith,  and 
not  through  our  works,  performed  either  before  or  after  we  are  con- 
verted or  born  anew  in  Christ. 

And  we  have  especially  spoken  of  these  satisfactions,  that  no  one 
might  so  misapprehend  them,  as  to  believe  that  we  could  merit  the 
forgiveness  of  sins  by  our  work ;  and  that  the  doctrine  of  faith 
might  not  be  suppressed.  For  the  dangerous  error  concerning  satis- 
faction or  expiation,  was  established  and  supported  by  certain  in- 
correct views  advanced  by  our  adversaries,  namely,  that  expiation 
reconciles  the  divine  wrath  and  displeasure. 

Our  adversaries  themselves,  however,  confess  that  satisfaction's y 
or  expiations,  do  not  remove  guilt  before  God,  and  set  up  the  fiction, 
that  they  only  take  away  the  pain  or  punishment.  For  they  teach 
that,  when  sin  is  forgiven,  God  forgives  only  the  guilt  or  culpay 
without  means  ;  and  yet,  because  he  is  a  just  God,  he  does  not  leave 
sins  unpunished,  and  changes  eternal  into  temporal  punishment. 
They  further  add,  that  a  part  of  the  temporal  punishment  is  remit- 
ted through  the  power  of  the  keys ;  but  a  portion  must  be  redeem- 
ed by  satisfactioncs  or  expiations.  It  is  impossible  to  understand 
which  part  of  the  punishment  or  penalty  is  released  through  the 
power  of  the  keys,  unless  they  mean  that  a  portion  of  the  pain  of 
purgatory  is  remitted ;  from  which  it  would  follow,  that  expiations 
liberate  only  from  the  pains  of  purgatory.  They  assert,  moreover, 
that  expiations  are  efficacious  beibre  God,  although  made  by  those 
who  have  fallen  into  mortal  sin ;  as  if  God  could  be  reconciled  by 
those  who  are  in  mortal  sin,  and  are  his  enemies. 

These  are  nothing  but  visionary,  fictitious  doctrines  and  asser- 
tions, having  no  foundation  whatever  in  the  Scriptures,  and  being 
repugnant  to  all  the  writings  of  the  ancient  Fathers.  Nor  did  even 
Lombardus  speak  thus  of  i'xpiations.     The  scholastics,  it  is  true 


252  APOLOGY. 

understood  from  hearsay,  that  at  some  time  or  other  expiations 
[satisfactiones)  were  customary  in  the  church,  but  they  did  not 
bear  in  mind  that  it  was  an  external  ceremony,  in  which  {puhlice. 
pcenitaifes)  the  penitents  had  to  appear  before  the  church,  in  a 
rite,  instituted  : — first,  as  a  determent  and  an  example,  from  which 
others  might  take  warning;  secondly,  as  a  test,  whether  these  sinners 
or  penitents,  who  desired  forgiveness,  had  sincerely  repented.  In 
a  word,  they  did  not  perceive  that  such  expiation  was  an  external 
discipline  and  chastisement,  like  other  worldly  discipline,  instituted 
as  a  restraint  and  determent.  They  taught,  moreover,  that  it  is 
not  only  a  discipline,  but  also  effects  reconciliation  with  God,  and 
is  essential  to  salvation.  But  as  they  have,  in  many  other  instances, 
confounded  the  spiritual  kingdom  of  Christ  with  the  kingdom  of 
the  world  and  external  discipline  ;  so  they  have  likewise  done  in 
regard  to  expiations.  Tlie  notes  to  the  canons,  however,  repeat- 
edly show,  that  these  expiations  were  intended  to  serve  only  as  an 
example  before  the  church. 

But  here  let  us  observe,  how  our  adversaries  demonstrate  and 
establish  their  wild  conceits  in  the  Confutation,  which  they  at  last 
obtruded  on  your  Imperial  Majesty.  They  quote  many  passages 
from  the  Scriptures,  to  make  it  appear  to  the  uninformed,  that  their 
doctrine  relative  to  expiations,  is  founded  on  the  Scriptures,  which, 
however,  was  not  yet  knovvn  in  the  days  of  Lombardus.  They  refer 
to :  "  Repent  ye,"  Mark  1,  lo  ;  "  Bring  forth  fruits  meet  for  repen- 
tance," Matt.  3,  8  ;  again,  "  Yield  your  members  servants  to  righ- 
teousness unto  holiness,"  Rom.  6,  19  ;  that  Christ  said  "  Repent ;" 
that  he  commanded  the  Apostles  to  preach  repentance,  Luke  24,  47  ; 
and  that  Peter  preached  repentance,  Acts  2,  38.  AfterAvards  they 
quote  certain  passages  from  the  Fathers  and  Canons,  and  arrive  at 
the  conclusion,  that  expiations  shall  not  be  abolished  in  the  church, 
contrary  to  the  Gospel,  to  the  Decrees  of  the  Fathers  and  the  coun- 
cils, and  to  the  decision  of  the  holy  church ;  but  those  who  obtain 
absolution,  shall  perform  the  penance  and  expiation  imposed  on  them 
by  the  priest. 

May  God  confound  these  impious  sophists,  who  so  basely  distort  the 
holy  Gospel  to  their  idle  dreams.  What  pious  and  honest  heart 
will  not  be  deeply  grieved  by  such  a  monstrous  abuse  of  the  divine 
Word  ?  Christ  says  "  Repent ;"  the  Apostles  also  preach  repentance. 
Do  these  jmssages  prove  that  God  does  not  forgive  sin,  except  on 
account  of  this  imaginary  expiation  ?  Who  taught  these  rude, 
shameless  dolts  such  reasoning?  But  to  trifle  with  God's  Word,  thtis 
wantonly  and  disgustingly,  i*^  neither  reasoning  nor  even  sophistry. 


OF    CONFESSION    AND    EXPIATION.  2o3 

but  simply  knavery.  Hence  they  insidiously  quote  the  Scripture 
passage,  "  Repent,''  &-c.,  so  that  the  ignorant  may  think,  when  they 
hear  these  words  cited  against  us  from  the  Gospel,  that  we  do  not 
at  all  approve  of  repentance.  Such  are  the  wicked  artifices  they 
practise  towards  us.  Although  they  know  that  wc  teach  the  truth 
in  regard  to  repentance ;  yet  they  attempt  to  excite  suspicion  and 
animosity  against  us,  and  to  induce  the  ignorant  to  cry,  "  crucify, 
crucify  these  dangerous  heretics  who  despise  repentance,  and  are  so 
manifestly  proved  to  be  liars." 

J3ut  we  comfort  ourselves,  knowing  that  among  godly,  honora- 
ble, pious,  and  upright  men,  such  shameless  falsehoods  and  perver- 
sion of  the  holy  Scriptures  will  be  harmless.  And  the  Lord  God,  as 
surely  as  he  lives,  will  not  long  suffer  such  bold  blasphemy  and  un- 
heard of  wickedness  ;  for  the  first  and  second  commandments  of  God 
will  certainly  confound  them. 

As  our  Confession  embraces  nearly  every  prominent  article  of 
the  whole  Christian  doctrine,  nothing  under  the  sun  can  be  more 
momentous.  This  all-important  cause  concerns  the  entire,  holy, 
Christian  religion,  the  welfare  and  harmony  of  the  whole  Christian 
church,  and  of  numberless  souls  throughout  the  world,  now  and 
hereafter.  Our  opponents  should  of  right,  therefore,  have  taken 
the  greatest  pains  to  select  more  pious,  intelligent,  experienced, 
able,  and  honest  men  to  act  for  them  in  this  business,  men  more  sin- 
cerely devoted  to  the  common  good,  the  harmony  of  the  church,  and 
the  welfare  of  the  empire,  than  the  wicked,  frivolous  sophists  who 
v/rote  the  Confutation. 

And  you,  sir.  Cardinal  Campegius,  the  sagacious  agent,  to  whom 
these  atfairs  were  entrusted  at  Rome,  and  whose  wisdom  is  applauded, 
even  if  you  care  for  nothing  but  the  honor  of  the  Pope  and  the  See 
of  Rome,  should  have  managed  these  affairs  better,  ami  made  every 
effort  to  prevent  such  sophists  from  writing  a  miserable  confutation 
like  this,  on  a  subject  so  great  and  important.  This  fiict  must  inevi- 
tably, both  now  and  in  future,  subject  you  to  derision,  injure  your  re- 
putation and  name,  and  bring  eternal,  irrevocable  disgrace  upon  you. 

Ye  Romanists,  perceive  that  these  are  the  latter  days,  in  which 
Christ  warns  us  that  many  dangers  shall  befall  the  church.  Now,  as 
you  would  be  called  the  watchmen,  the  shepherds,  and  the  rulers  of 
the  church,  you  should  exercise  the  greatest  caution  and  vigilance 
at  such  a  time  as  this.  There  are  already  many  evidences  before  us, 
indicating  that,  unless  you  properly  shape  your  course  according  to 
the  present  state  of  things,  a  radical  change  will  come  upon  the  whole 
Roman  Spp  and  all  its  affairs.     Nor  need  you  undertake,  or  expect,  to 


2'54  APOLOGV. 

retain  the  congregations  and  cliurches  for  yourselves  and  the  Roman 
See,  by  force  alone ;  for  good  men  are  calling  for  truth  and  proper 
instruction  from  the  Word  of  God  ;  and  to  them  death  even  is  less 
painful,  than  uncertainty  and  doubt  in  doctrine.  They  must,  there- 
fore, seek  instruction  somewhere.  If  you  would  keep  the  churches 
in  your  connection,  you  must  endeavor  to  provide  for  correct  in- 
struction and  preaching,  by  which  you  can  secure  their  good  wull 
and  constant  obedience. 

We  shall  now  return  to  our  subject.  The  passages  of  Scripture, 
quoted  by  our  adversaries,  do  not  speak  of  the  expiations  or  satis- 
factions, about  which  our  adversaries  are  contendino-.  It  is  nothingr 
but  a  distortion  of  the  Scriptures,  therefore,  to  explain  the  Word  of 
God  according  to  their  opinions.  We  say,  where  there  is  true  re- 
pentance, a  genuine  renovation  of  the  heart  by  the  Holy  Ghost,  there 
good  fruits  and  good  works  surely  follow  ;  it  is  impossible,  that  con- 
version to  God,  repentance  and  sincere  contrition  should  take  place 
without  being  followed  by  good  works  or  fruits;  for  the  heart  or 
conscience,  that  has  fully  felt  its  wretchedness  and  sins,  and  is  truly 
alarmed,  will  not  relish  or  seek  the  lusts  of  the  world ;  and  whoso- 
ever has  faith,  is  thankful  to  God  and  sincerely  regards  and  loves 
his  commandments.  Nor  can  the  heart  be  truly  penitent,  when  we 
manifest  no  external  good  works  and  Christian  patience.  And  this 
is  the  meaning  of  John  the  Baptist,  when  he  says :  "  Bring  forth, 
therefore,  fruits  meet  for  repentance,"  Matt.  3,  8  ;  and  of  Paul,  who 
says  :  "  Yield  your  members  servants  to  righteousness  unto  holiness," 
Rom.  6,  19.  And  Christ,  when  he  says :  "  Repent,"  Mark  I,  15, 
undoubtedly  refers  to  the  w'hole  of  repentance,  and  to  the  wdiole 
new  life  and  its  fruits.  He  does  not  mean  the  hvpocritical  expia- 
tions, of  which  the  scholastics  dream,  boldly  asserting,  that  they 
pass  for  punishment  before  God,  even  when  performed  by  those  who 
have  fallen  into  mortal  sin.     A  precious  service  of  God,  indeed  I 

There  are  likewise  many  other  reasons,  showing  that  the  above 
passages  of  Scripture  do  not  accord  with  these  expiations  of  the 
scholastics.  They  set  up  the  fiction,  that  expiations  are  v.^orks  which 
we  are  not  under  obligation  to  do.  But  the  Holy  Scriptures,  in 
these  passages,  require  works  that  we  are  bound  to  do  :  for  the  word 
of  Christ :  "  Repent,"  is  a  divine  commandment. 

Again,  our  adversaries  say  that  those  who  confess,  although  un- 
willing to  accept  the  expiations  imposed  on  them,  do  not  sin  on  that 
account,  but  must  suffer  punishment  and  make  expiation  in  purga- 
tory. Now,  there  can  be  no  doubt  whatever,  that  the  passages: 
"  Repent,"  &c. ;  "  Yield  your  members  servants  to  righteousness," 


OF    CONFESSION    AND    EXPIATION.  255 

and  others  of  this  kind,  are  the  words  of  Christ  and  of  the  Apos- 
tles, and  do  not  refer  to  purgatory,  but  to  this  Hfe  alone. 

They  can  not,  therefore,  be  applied  to  the  imposed  expiations, 
which  may  be  accepted  or  not ;  for  the  commandments  of  God  are 
not  thus  left  to  our  discretion,  &c. 

In  the  third  place,  the  Canon-law  of  the  Pope  declares,  that  in- 
dulgences remit  such  expiations.  Cap.  Cum  ex  eo,  de  pxnitentiis. 
But  indulgences  release  no  one  from  the  commandments :  "  Repent," 
"Bring  forth,  therefore,  fruits  meet  for  repentance,"  &c. 

It  is,  therefore,  evident  that  these  passages  of  Scripture  are  alto- 
gether misapphed,  when  referred  to  expiations ;  for  if  the  punish- 
ments of  purgatory  are  expiations,  {satisfadiones  or  safispassiones,) 
or  if  expiations  are  an  acquittal  from  the  pains  of  purgatorv,  the 
above  words  of  Christ  and  Paul  must  likewise  prove  that  the  souls 
descend  into  purgatory,  and  there  suffer  punishment.  Now  as  this 
necessarily  follows  from  the  views  of  our  adversaries,  all  these  pas- 
sages must  appear  in  a  new  light,  and  be  explained  thus: — Facite 
fructus,  etc.  Bring  forth  fruits  meet  for  repentance ;  that  is, 
suffer  in  purgatory  after  this  life.  But  it  is  an  irksome  task,  thus 
to  multiply  words  about  the  obvious  errors  of  our  adversaries;  for 
it  is  well  known,  that  these  passages  of  Scripture  refer  to  the  works 
which  we  are  bound  to  do,  and  to  the  whole  new  life  of  the  Chris- 
tian, &c.;  not  to  the  fictitious  works  to  which  our  adversaries  al- 
lude, but  which  we  are  not  required  to  perform.  And  yet,  with 
these  falsehoods,  they  defend  their  monastic  system,  the  traffic  in 
"the  mass,  and  numberless  other  traditions,  saying  that  these  works 
expiate  the  punishment,  thousrh  not  the  crime  before  God. 

Now,  as  the  passages  cited  from  the  Scriptures,  do  not  at  all  say, 
that  the  works,  which  we  are  not  required  to  perform,  pay  for  eter- 
nal punishment  or  for  purgatory,  our  adversaries  have  no  ground 
whatever  to  assert,  that  such  expiations  remove  the  punishment  of 
purgatory. 

Neither  has  the  power  of  the  keys  received  authority  to  impose 
penalties,  or  to  remit  them  in  part,  or  altogether.  Such  dreams  and 
falsehoods  are  nowdiere  found  in  the  Scriptures.  Christ  refers  to 
the  remission  of  sins,  when  he  says :  "  Whatsoever  ye  looSe,"  &c.. 
Matt.  18,  18.  When  our  sins  are  forgiven,  death  is  likewise  re- 
moved, and  eternal  life  is  given.  And  the  text:  "Whatsoever  ye 
loose,"  &c.,  does  not  speak  of  the  imposition  of  punishment,  but  of 
the  retention  of  the  sins  of  those  who  do  not  repent. 

Now,  although  we  maintain  that  good  fruits  and  works  should 
follow  genuine  repentance,  to  honor  God  and  to  thank  him,  (these 


256  APOLOGY. 

good  works  and  fruits,  such  as  fasts,  prayer,  alms,  &c.,  are  enjoined 
by  him,)  yet  the  Scriptures  nowhere  teach,  that  the  wrath  of  God, 
or  eternal  punishment,  can  be  removed  by  the  punishment  of  pur- 
gatory, or  by  satisfactions  or  expiations,  that  is,  by  certain  works 
which,  moreover,  we  would  not  be  bound  to  do,  nor  that  the  power 
of  the  keys  has  authority  to  impose  punishment,  or  to  remit  a 
part  of  it.  Now,  our  adversaries  should  prove  these  things  from  the 
Scripture,  but  they  will  not  attempt  this. 

It  is,  moreover,  certain  that  the  death  of  Christ  is  an  expiation, 
not  only  for  guilt  before  God,  but  also  for  eternal  death,  as  Hosea 
13,  14,  clearly  says :  "  O  death,  I  will  be  thy  plagues."  What  an 
outrage  then,  to  say  that  while  the  death  of  Christ  expiates  our  guilt 
before  God,  the  punishment  which  we  suffer  redeems  us  from  eter- 
nal death  !  Thus  the  language  of  the  Prophet,  "  O  death,  I  will  be 
thy  plagues,"  is  applied,  not  to  Christ,  but  to  our  works,  nay,  to 
miserable  human  ordinances,  which  God  never  commanded.  More- 
over, they  have  the  boldness  to  say,  that  these  works  expiate  eter- 
nal death,  even  when  performed  by  those  who  are  in  mortal  sin. 

This  improper  language  of  our  adversaries  must,  of  course,  pain- 
fully affect  the  pious  heart ;  for  whosoever  reads  and  considers  it, 
must  indeed  be  deeply  grieved  at  this  manifest  doctrine  of  the  devil, 
which  Satan  himself  has  disseminated  in  the  world,  to  suppress  the 
true  doctrine  of  the  Gospel,  in  order  that  no  one,  or  but  few,  might 
be  instructed  in  the  law  or  the  Gospel,  repentance,  faith,  or  the  bene- 
fits of  Christ. 

Thus  they  say  concerning  the  law :  God,  considering  our  infirmi- 
ties, ordained  a  certain  measure  of  works,  that  man  is  under  obliga- 
tion to  fill,  (the  works  of  the  Ten  Commandments,  &c. ;)  so  that  by 
means  of  the  superfluous  works,  operibus  supererogationis,  that  is, 
by  the  works  which  he  is  not  required  to  do,  he  might  expiate  his 
errors  and  sins. 

Now,  they  imagine  that  man  can  so  fulfil  the  law  of  God,  as  to  do 
even  more  than  it  requires ;  whereas  the  holy  Scriptures  and  the 
Prophets  all  show,  that  the  law  of  God  requires  much  more  than  we 
can  ever  do.  But  they  fancy,  that  the  divine  law  and  God  himself 
are  satisfied  with  external  works,  and  they  neglect  to  see  how  that 
the  law  requires  us  to  love  God  with  all  our  heart,  &c.,  and  to  be 
free  from  every  lust.  Accordingly,  no  one  on  earth  does  as  much  as 
the  law  requires. 

Their  fiction,  therefore,  that  we  are  able  to  do  even  more  than 
the  divine  law  requires,  must  appear  altogether  absurd  and  puerile 
to  intelligent  men ;  tor  although  we  are  able  to  perform  the  paltry 


OF    CONFESSION    AND    EXPIATION.  257 

external  works,  which  are  commanded,  not  of  God,  but  of  men,  and 
which  Paul  calls  beggarly  ordinances,  yet  it  is  idle  and  absurd  to 
believe,  that  by  their  means  we  fulfil  the  law  of  God,  nay,  even  do 
more  than  he  requires. 

Again,  God  has  enjoined  true  prayer,  alms,  and  fasts ;  and,  hav- 
ing been  ordained  by  him,  they  cannot  be  omitted  without  sin.  But 
those  works,  as  they  are  not  commanded  in  the  divine  law,  but 
framed  according  to  the  will  of  man,  are  nothing  but  the  ordinances 
of  men,  of  which  Christ  says  :  "In  vain  they  do  worship  me,  teach- 
ing for  doctrines,  the  commandments  of  men,"  Matt.  15,  9;  for  in- 
stance, certain  fasts,  which  were  instituted  not  to  mortify  the  flesh, 
but  to  honor  God,  and  as  Scotus  says,  to  release  from  eternal  death ; 
and  particular  prayers  and  alms,  designed  to  be  a  service  to  God, 
to  reconcile  us  to  him,  ex  opere  operato,  and  to  liberate  us  from 
everlasting  condemnation.  For  they  maintain,  that  such  works,  ex 
opere  operato,  that  is,  through  their  very  performance,  expiate  sin, 
and  that  such  expiation  is  valid  even  against  mortal  sin. 

There  are,  moreover,  other  works,  still  less  authorized  by 
divine  command ;  such  as  rosaries,  and  pilgrimages  of  various 
kinds ;  for  some  go  in  full  armor  to  St.  James,  others  with  bare  feet, 
&c.  This  Christ  calls  vain  and  useless  worship ;  hence  such  w^orks 
have  no  power  to  reconcile  God,  as  our  adversaries  say.  Such  works, 
as  pilgrimages,  they  exalt  as  great  and  precious,  calling  them  opera 
supererogationis ;  and,  what  is  even  more  base, — nay,  blasphe- 
mous,— that  honor  is  ascribed  to  them  which  belongs  to  the  blood 
and  death  of  Christ  alone,  as  if  they  were  the  pretium,  or  treasure, 
by  which  we  are  redeemed  from  eternal  death.  It  is  the  infamous 
work  of'  the  devil  himself,  thus  to  defame  and  revile  the  holy  and 
precious  death  of  Christ. 

In  this  manner,  these  pilgrimages  are  preferred  to  the  genuine 
works  prescribed  in  the  Ten  Commandments,  and  thus  the  law  of 
God  is  obscured  in  two  ways  ;  first,  because  they  suppose  that  they 
have  satisfied  the  law,  by  performing  these  external  works;  secondly, 
because  they  regard  the  insignificant  ordinances  of  men  more  highly 
than  the  works  which  God  has  commanded. 

Moreover,  the  doctrine  of  re})cnt;mce  and  grace  is  likewise  sup- 
pressed ;  for  we  cannot  be  acquitted  from  eternal  death  and  the  ter- 
rors of  hell,  in  the  way  they  imagine ;  a  far  different  and  greater 
treasure  than  our  works  is  required  to  redeem  us  from  death,  eternal 
anguish,  and  pain.  For  the  righteousness  of  works  is  inefficient,  and 
the  selfrigbteous  do  not  even  taste  what  death  is ;  but  as  the  wrath 
of  God  cannot  be  overcome  otherwise  than  by  faith  in  Christ ;  so 


258  APOLOGY. 

also  death  is  subdued  by  Christ  alone,  as  Paul  says :  "  But  thants 
be  to  God,  which  giveth  us  the  victory  through  our  Lord  Jesus 
Christ,"  1  Cor.  15,  57.  He  does  not  say,  which  giveth  us  the  vic- 
tory through  our  expiations. 

Our  adversaries  treat  very  indifferently  and  vaguely  the  remission 
of  sins  before  God,  not  perceiving  that  the  forgiveness  of  such  guilt, 
and  redemption  from  God's  wrath  and  from  eternal  death,  are  things 
of  such  great  importance,  that  they  cannot  be  obtained,  except 
through  the  only  Mediator,  Christ,  and  by  faith  in  him. 

Now,  as  the  death  and  blood  of  Christ  are  the  proper  expiation 
for  eternal  death,  and,  as  our  adversaries  themselves  acknowledge, 
we  are  under  no  obligation  to  do  such  works  of  expiation,  which 
are  human  ordinances,  and  which  Christ  (Matt.  15,  9,)  calls  vain 
worsin'p,  we  may  safely  conclude,  even  from  their  own  assertions, 
that  God  has  not  enjoined  such  expiations,  and  that  they  do  not  re- 
deem us  from  eternal  punishment  and  guilt,  or  from  the  punishment 
of  purgatory. 

Our  adversaries  will  perhaps  reply,  that  punishment  properly  be- 
longs to  repentance ;  for  Augustine  says  :  "  Repentance  is  venge- 
ance, anguish,  and  punishment,  on  account  of  sin."  Answer:  Our 
opponents  display  the  grossest  stupidity,  in  referring  his  remarks  on 
contrition  and  the  whole  of  repentance  to  the  ceremonies  of  expia- 
tion, and  by  adding,  that  such  expiation  is  to  merit  the  remission  of 
eternal  death. 

We  hold  also  that  in  repentance  there  is  punishment  of  sin  ;  for 
the  great  terror,  wliich  is  a  judgment  against  our  sins,  is  a  far  greater 
punishment  than  pilgrimages  and  such  jugglery;  but  this  terror  has 
nothing  to  do  with  expiation,  nor  does  it  merit  the  remission  of  sins,  or 
of  eternal  death,  nay,  if  we  were  not  consoled  by  faith,  this  alarm  and 
chastisement  would  be  nothing  bat  sin  and  death.  This  is  what 
Augustine  teaches  concerning  punishment.  But  our  adversaries,  the 
great  dolts,  do  not  know  at  all  what  repentance  or  contrition  is ;  they 
are  occupied  with  their  jugglery ^  their  rosaries,  pilgrimages,  and 
the  like. 

They  say,  however,  that  God,  as  a  righteous  judge,  must  punish 
sin.  Certainly,  he  punishes  sin,  when  in  his  wrath,  he  so  greatly 
distresses  and  alarms  our  consciences  in  their  terror,  as  David  says. 
Psalm  6,  1 :  "  O  Lord,  rebuke  me  not  in  thine  anger,  neither  chasten 
me  in  thy  hot  displeasure."  And  Jeremiah  10,  24,  says  :  *'  O  Lord, 
correct  me,  but  with  judgment ;  not  in  thine  anger,  lest  thou  bring 
me  to  nothing."  Here  he  surely  speaks  of  great  unspeakable  anguish ; 
and  our  adversaries  themselves  acknovidedge,  tluit  contrition  can  be 


OF    CONFESSION    AND    EXPIATION.  2nQ 

SO  deep  and  violent,  as  not  to  require  satisfaction.     Contrition  is, 
therefore,  more  certainly  a  punishment,  than  expiation  or  satisiaction. 

The  saints,  moreover,  must  endure  death  and  all  kinds  of  crosses 
and  afflictions,  like  others,  as  Peter  says,  1  Pet.  4, 17:  "  For  the  time 
is  come,  that  judgment  must  begin  at  the  house  of  God."  And  al- 
though these  afflictions  are  frequently  penalties  and  punishments  of 
sin,  yet  they  are  designed  for  a  different  purpose  in  the  case  of  the 
Christian,  namely,  to  urge  and  train  him  to  see  the  weakness  of  his 
faith  in  temptations,  and  to  teach  him  to  turn  to  God  for  aid  and  con- 
solation; as  Paul  says  of  himself:  "That  we  were  pressed  out  of  mea- 
sure, above  strength,  insomuch  that  we  despaired  even  of  life;  but  we 
had  the  sentence  of  death  in  ourselves,  that  we  should  not  trust  in  our- 
selves, but  in  God,  which  raiseth  the  dead,"  2  Cor.  1,8, 9.  And  Isaiah 
(26, 16,)  says :  "  Lord,  in  trouble  have  they  visited  thee ;  they  poured 
out  a  prayer  when  thy  chastening  was  upon  them;"  that  is,  affliction 
is  the  paternal  discipline  which  God  applies  to  the  saints.  Again,  God 
sends  afflictions  upon  us,  to  mortify  and  subdue  the  sins  remaining  in 
us,  that  we  may  be  renewed  in  spirit,  as  Paul  says,  Rom.  8, 10 :  "  The 
hody  is  dead  because  of  sin;"  that  is,  it  will  daily  be  more  and  more 
mortified  on  account  of  the  sins  remaining  in  the  flesh ;  and  death  itself 
tends  to  put  down  our  sinful  flesh,  and  to  raise  us  from  the  dead  alto- 
gether holy  and  renewed. 

We  are  not  liberated  from  these  tribulations  and  penalties  by  our 
expiations;  therefore  it  cannot  be  said  that  they  pass  for  such  crosses 
and  afflictions,  and  that  they  remove  the  temporal  punishment  of  sin; 
for  it  is  certain  that  the  power  of  the  keys  can  release  or  absolve  no 
one  from  crosses,  or  other  common  tribulations.  And  if  they  wish 
the  pcen^e  (by  which  satisfaction  is  made)  to  be  understood  of  com- 
mon tribulations,  how  can  they  teach,  that  we  must  make  expiation 
in  purgatory  ? 

They  allege  against  us  the  example  of  Adam,  and  of  David  who 
■was  punished -on  account  of  his  adultery.  These  examples  they  set 
up  as  a  rule,  that  every  sin  must  have  its  own  temporal  punishment, 
before  it  is  forgiven.  We  have  already  stated  that  Christians  suffer 
tribulations,  by  which  they  are  discipinied,  that  they  are  subject  to 
alarm  in  their  conscience,  and  to  many  struggles  and  trials.  Thus 
God  imposes  special  penalties  on  some  sinners,  as  an  example.  With 
these  punishments  the  power  of  the  keys  has  nothingto  do;  it  be- 
longs to  God  alone,  to  impose  and  remit  them,  at  his  pleasure. 

Nor  does  it  at  all  follow,  because  a  special  punishment  was  in- 
flicted on  David,  that,  besides  the  common  crosses  and  afllictions  of 
Christians,  there  is  also  a  purgatorial  punishment,  in  which  e;ocb  w"'.) 


260  APOLOGY. 

receives  its  proper  degree  and  measure  of  punishment.  For  we 
nowhere  read  in  the  Scriptures,  that  we  cannot  be  redeemed  from 
eternal  pain  and  death,  except  by  means  of  such  sufferings  and  ex- 
piations ;  but  they  everywhere  testify  that  we  obtain  the  remis- 
sion of  sins  without  merit,  through  Christ,  and  that  Christ  alone 
conquered  death  and  sin ;  therefore  we  should  not  patch  our  merits 
upon  it.  And  although  Christians  must  endure  all  kinds  of  penal- 
ties, chastisements,  and  tribulations,  yet  the  Scripture  shows  that 
these  are  imposed  on  us  to  humble  and  mortify  our  old  Adamic  na- 
ture, and  not  to  liberate  us  from  eternal  death. 

The  Scriptures  excuse  Job,  as  not  being  afflicted  on  account  of 
any  evil  deed.  Hence  afflictions  and  trials  are  not  always  evidences 
of  divine  wrath;  and  men  should  be  carefully  taught  to  view  them 
in  a  far  different  light,  namely,  as  evidences  of  favor,  and  not  to 
think  that  God  has  forsaken  them,  when  they  are  afflicted.  The 
other  proper  fruits  of  the  cross  should  be  considered,  namely,  that 
God  lays  his  hand  upon  us,  and  performs  a  strange  work^  as  Isaiah 
says,  (28, 21,)  "  that  he  may  do  his  own  work"  in  us, — as  he  shows 
in  a  long,  consolatory  discourse  in  his  28th  chapter.  So,  when  the 
disciples  enquired  concerning  the  blind  man,  John  9,  3,  Christ  an- 
swered :  "  Neither  hath  this  man  sinned,  nor  his  parents ;  but  that 
the  works  of  God  should  be  made  manifest  in  him."  And  Jere- 
miah, the  prophet,  says  :  "  They  whose  judgment  was  not  to  drink 
of  the  cup,  have  assuredly  drunken,"  Jer.  49,  12.  Thus  the  pro- 
phets were  slain,  thus  John  the  baptist,  and  other  saints,  were 
put  to  death. 

Accordingly,  afflictions  are  not  always  punishments  for  former 
sins,  but  works  of  God,  designed  for  our  benefit,  that  his  power  and 
strength  may  be  more  clearly  seen  in  our  weakness,  and  to  show  that 
he  is  able  to  help  even  in  the  midst  of  death.  Thus  says  Paul, 
2  Cor.  12,  9:  God's  "  strength  is  made  perfect  in  weakness."  We 
ought,  therefore,  to  sacrifice  our  bodies  to  the  will  of  God,  to  mani- 
fest our  obedience  and  patience,  and  not  to  liberate  ourselves  from 
eternal  death  or  everlasting  punishment ;  because,  for  this  purpose, 
God  appointed  another  remedy,  namely,  the  death  of  Christ,  his 
Son,  our  Lord. 

In  this  manner  St.  Gregory  explains  the  example  of  David,  say- 
ing :  "  If  God  threatened,  on  account  of  that  sin,  that  he  should 
thus  be  humbled  by  his  son,  why  did  he  issue  the  menace,  when  the 
sin  was  already  forgiven  ?  The  answer  is,  that  the  remission  was 
granted  in  order  that  this  man  might  not  be  prevented  from  receiv- 
ing eternal  life ;  nevertheless  the  threatened  punishment  followed, 


OF    CONFESSION    AND    EXPIATION.  261 

to  try  him  and  keep  him  humble."  Thus  God  also  imposed  natural 
death  on  man,  and  does  not  remove  it,  even  when  his  sins  are  for- 
given, in  order  that  those  whose  sins  are  remitted,  may  be  estab- 
lished, and  proved,  and  sanctified. 

Now,  it  is  evident  that  the  power  of  the  keys  does  not  remove\ 
these  common  chastisements,  such  as,  wars,  famine,  and  similar  ca-  \^^ 
lamities ;  again,  that  canonical  expiations  {canonicce.  satisfadiones) 
do  not  relieve  us  from  these  afflictions,  so  as  to  save  us  from  them, 
even  when  we  are  guilty  of  mortal  sin.  Our  adversaries  themselves 
confess,  that  they  do  not  impose  expiations  for  these  common 
plagues,  but  for  purgatory  ;  hence  their  expiations  are  mere  fictions 
and  dreams. 

But  some  quote  the  declaration  of  Paul,  1  Cor.  11,  31 :  "  For 
if  we  would  judge  ourselves,  we  should  not  be  judged."  From  this 
they  infer,  that  if  we  impose  punishment  on  ourselves,  God  will  ex- 
ercise greater  clemency  in  chastising  us.  Reply : — Paul  is  here 
speaking  of  the  reformation  of  the  whole  life,  and  not  of  external 
punishment  and  ceremonies  ;  therefore,  this  passage  has  nothing  to 
do  with  expiations ;  for,  what  does  God  care  for  punishment  with- 
out reformation  ?  Yea,  it  is  horrid  blasphemy  to  teach  that  our 
expiation,  even  when  made  while  we  are  in  mortal  sin,  mitigates 
the  punishments  of  God.  Paul  is  speaking  of  contrition  and  faith, 
of  our  entire  reformation,  not  merely  of  external  chastisement.  This 
passage  therefore  simply  means  that,  if  we  reform,  God  will  avert 
his  punishment.  This  is  true ;  nay,  it  is  profitable,  consolatory, 
and  necessary  to  preach,  that  God  mitigates  our  punishment  when 
we  amend  our  lives,  as  he  did  in  the  case  of  Nineveh.  This  is  what 
Isaiah  teaches,  1,  18 :  "  Though  your  sins  be  as  scarlet,  they  shall 
be  as  white  as  snow,"  if  you  amend  your  lives.  Now,  this  reforma- 
tion does  not  consist  in  canonical  expiations,  but  in  other  parts  of 
repentance,  in  contrition,  in  faith,  in  good  works  which  follow  fixith; 
and  yet  our  adversaries  apply  these  consolatory  passages  to  their 
false  and  fantastic  views  of  expiation. 

In  reference  to  the  fact,  that  the  ancient  teachers  and  Fathers 
mention  expiations,  and  that  the  councils  made  canons  concerning 
them,  we  have  already  stated,  that  they  simply  were  an  external 
ceremony,  and  that  it  was  not  the  opinion  of  the  Fathers,  that  this 
ceremony  of  repentance  would  blot  out  our  guilt  before  God,  or  its 
punishment.  Now,  although  some  of  the  Fathers  mention  purga- 
tory, yet  they  themselves  say,  by  way  of  explanation  :  Though  it 
exist,  yet  it  is  not  a  liberation  from  eternal  death  and  punishment, 
which  Christ  alone  effects  ;  but  it  is  a  purification  and  purgation  (as 


262  APOLOGY. 

they  say)  of  imperfect  souls.     Thus  Augustine  says  :  "  Daily  sins 
are  consumed  and  wiped  out ;  such  as  distrust  in  God,  and  the  like." 

The  Fathers  occasionally  use  the  word  satisf actio,  or  expiation, 
which,  as  we  have  said,  originally  came  from  the  ceremony  of  pub- 
lic penance,  for  true  contrition  and  the  mortifying  of  the  old  Adamic 
nature.  In  this  manner  Augustine  says  :  "  True  satisf actio,  or  ex- 
piation is,  to  cut  off  the  cause  of  sin ;  that  is,  to  mortify  the  flesh,"  &c. 

Again  :  "  To  restrain  and  mortify  the  flesh;  not  that  eternal  death 
or  punishment  is  blotted  out  thereby,  but  that  the  flesh  may  not 
lead  us  to  sin." 

Gregory  says  with  regard  to  the  restitution  of  the  property  of 
others,  that  our  repentance  is  false,  unless  we  make  satisfaction  to 
those  whose  goods  we  hold  unjustly  ;  for  he  that  continues  to  steal 
does  not  repent  that  he  has  stolen ;  and  as  long  as  he  retains  the 
goods  of  others,  he  is  a  thief  or  a  robber.  The  restitution  we  owe 
to  others,  should  be  made;  but  it  is  not  necessary  here  to  discuss  this 
civil  satisfaction,  Eph.  4,  28. 

Again,  the  Fathers  say,  that  it  is  sufficient,  once  in  the  whole  life 
to  perform  the  public  penance,  or  repentance,  to  which  the  canones 
satisfactioniim  (canons  pertaining  to  satisfaction)  refer.  This  shows, 
that  they  did  not  believe  these  canons  to  be  necessary  to  the  re- 
mission of  sins ;  for,  aside  from  these  ceremonies  of  public  repent- 
ance, they  frequently  speak  of  Christian  repentance,  without  men- 
tioning the  canones  satis factionum  (canons  of  expiation). 

The  stupid  writers  of  the  Confutation  say,  that  the  abolition  of 
expiations  contrary  to  the  express  Gospel,  cannot  be  allowed.  We 
have  heretofore  very  clearly  shown,  that  this  canonical  expiation, 
that  is,  the  works  which  (they  say)  we  are  not  under  obligation  to 
do,  are  not  founded  in  the  Scriptures. 

This  appears  from  the  very  nature  of  the  thing  ;  for  if  we  are  not 
bound  to  perform  expiatory  works,  why  do  they  assert  that  we  teach 
contrary  to  the  plain  Gospel  ?  Now,  if  it  were  the  doctrine  of  the 
Gospel,  that  such  works  remove  everlasting  punishment  and  death, 
we  would  be  bound  before  God  to  perform  them.  But  they  teach 
these  things,  for  the  purpose  of  deluding  the  inexperienced,  and  quote 
passages  from  the  holy  Scripture,  which  speak  of  true  Christian  works 
that  we  are  in  duty  bound  to  do,  while  they  base  their  expiations 
on  works  which  we  are  under  no  obligation  to  perform,  and  which 
they  call  opera  non  debita. 

They  even  concede  in  their  schools,  that  such  expiations  may  be 
omitted  without  committing  fatal  sin.  Hence  their  assertion  is  false, 
that  the  Gospel  expressly  enjoins  these  expiations. 


OF    CONFESSION    ANO    EXPIATION.  263 

We  have,  moreover,  frequently  stated,  that  genuine  repentance  is 
always  accompanied  by  good  works  and  fruits,  and  the  Ten  Com- 
mandments teach  what  good  works  really  are;  namely,  sincerely, 
cordially,  and  most  highly  to  revere,  to  fear  and  love  God,  to  call 
upon  him  cheerfully  in  time  of  need,  to  thank  him  always,  to  confess 
his  Word,  to  hear  it,  to  teach  and  console  others  with  it,  to  be  obe- 
dient to  our  parents  and  government,  to  attend  to  our  office  and 
vocation  fiiithfully,  to  avoid  bitterness,  hatred,  and  murder,  but 
to  be  agreealde  and  friendly  to  our  neighbors,  to  assist  the  poor  ac- 
cording to  abihty,  to  abstain  from  foinicatlon  and  adultery,  and  in 
all  respects  to  restrain  the  flesh.  All  this  is  to  be  done,  not  to  make 
satisfaction  for  eternal  death  or  everlasting  punishment,  which  is 
Christ's  office  alone  ;  but  that  we  may  not  give  way  to  Satan,  pro- 
voke God's  anger,  and  offend  the  Holy  Spirit.  God  requires  these 
fruits  and  good  works;  they  are  also  rewarded,  and  should  be  brought 
forth  for  the  sake  of  God's  honor  and  commandments. 

But,  that  eternal  punishment  cannot  be  remitted,  except  by  expia- 
tion in  purgatory,  or  by  certain  good  works  of  human  appointment, 
is  nowhere  taught  in  the  holy  Scriptures.  Public  penitents  are  fre- 
quently released  by  indulgences  from  the  penances  and  expiations  im- 
posed, that  they  may  not  be  too  severely  pressed.  Now,  if  men  have 
power  to  remit  expiations  and  penances,  God  has  not  enjoined  them  ; 
for  no  man  can  aboHsh  divine  commandments. 

But,  inasmuch  as  the  ancient  custom  of  jniblic  penance  and  expia- 
tion has  long  since  been  abolished, — the  bishops  having  permitted 
this  from  time  to  time, — indulgences  are  unnecessary  ;  and  yet  this 
name  has  continued  in  the  church.  Now,  as  the  word  saiisfactio 
(expiation)  has  ceased  to  be  understood  as  an  ordinance  and  a  cere- 
mony of  the  church;  so,  the  term  "indulgences"  was  also  misin- 
terjjreted  as  grace  and  forgiveness,  by  which  souls  are  redeemed 
from  })urgatory  ;  whereas  the  whole  power  of  the  keys  extends  no 
farther  than  to  the  earth,  as  the  passage  says:  "  Whatsoever  thou 
shalt  bind  on  earth,  shall  be  bound  in  heaven :  and  whatsoever  thou 
shalt  loose  on  earth,  shall  be  loosed  in  heaven,'"  Matt.  16,  19, 

Consequently,  the  power  of  the  keys  has  no  authority  to  establish 
special  punishments  or  services  of  God ;  but  only  to  remit  the  sins 
of  those  who  repent,  and  to  excommunicate  those  who  do  not  re- 
pent ;  for  to  loose  here  signifies  to  forgive  sins ;  to  hind  means  not 
to  forgive  them.  Christ  is  speaking  of  a  spiritual  kingdom,  and  God 
has  commanded,  to  release  those  from  sin,  who  truly  repent ;  as 
Paul  says,  2  Cor.  10,  8  :  The  Lord  has  given  us  authority  for  edi- 
Jication,  and  not  for  your  destruction. 


W 


264  APOLOGY. 

Hence  the  reservation  of  certain  cases,  by  the  Pope  and  the 
bishops,  is  likewise  an  outward  worldly  matter.  For  it  is  a  reser- 
vation of  the  absolution  of  canonical  punishment,  and  not  of  guilt 
before  God.  Our  adversaries  are  right,  therefore,  when  they  them- 
selves say  that  in  the  hour  of  death,  such  reservation  should  not 
supercede  true.  Christian  absolution. 

We  have  now  set  forth  the  substance  of  our  doctrine  concerning 
repentance,  and  feel  assured,  that  it  is  not  only  Christian,  but 
most  useful  and  highly  important  to  pious  hearts.  If  godly,  pious, 
and  honorable  men  will  consider  this  most  weighty  matter,  as  it 
should  be,  and  compare  our,  nay,  Christ's  and  the  apostles  doctrine, 
with  the  many  bungling,  confused,  puerile  dissertations  and  writings 
of  our  adversaries,  they  will  discover  that  they  have  altogether 
omitted  the  most  excellent  and  needful  thing,  namely,  faith  in  Christ, 
without  which  it  is  impossilde  to  teach  or  learn  anything  good,  and 
through  which  alone  men  can  be  truly  comforted.  They  will  like- 
wise perceive  many  inventions  of  our  adversaries,  respecting  the 
merit  of  attrition,  the  enumeration  of  sins,  and  expiations,  all  of 
which  are  unscriptural,  altogether  visionary,  and  not  understood  by 
our  adversaries  themselves. 

VII.  OF  THE  SACRAMENTS  AND  THEIR  PROPER  USE. 

Our  adversaries  admit  our  assertion  in  the  thirteenth  article,  that 
the  Sacraments  are  not  mere  signs,  by  which  men  recognize  each 
,  other, — like  the  countersign,  court-livery,  &c., — but  efficacious  signs 
and  sure  testimonies  of  God's  grace  and  purposes  towards  us,  by 
which  he  admonishes  and  strengthens  our  hearts  to  believe  the  more 
firmly  and  joyfully. 

But  they  also  want  us  to  acknowledge,  that  there  are  seven  sac- 
raments, neither  more  nor  less.  We  answer,  that  all  the  ceremonies 
and  sacraments  which  God  instituted  in  his  Word,  should  be  main- 
tained. With  respect,  however,  to  the  seve7i  sacraments,  we  fmd 
that  the  Fathers  differed ;  consequently  these  seven  ceremonies  are 
not  all  equally  necessary. 

If  Y^e  regard  as  sacraments  the  external  signs  and  ceremonies, 
which  God  enjoined,  and  with  which  he  connected  the  promise  of 
grace,  it  is  easy  to  determine  what  are  sacraments ;  for  ceremonies 
and  other  external  things,  instituted  by  men,  are  not  sacraments  in 
this  sense ;  because  men  cannot  promise  the  grace  of  God,  without 
Ulivine  authority.  Signs,  therefore,  which  are  instituted  without  the 
command  of  God,  are  not  signs  of  grace :  although  they  may  be 
memorials  to  children  and  to  the  ignorant,  like  a  painted  cross. 


^-^^c^ev*"--^ 


OF    THE   SACRAMENTS.  265 


Now  Baptism,  the  Eucharist,  and  Absolution  are  true  sacraments 
for  they  are  commanded  of  God,  and  have  the  promise  of  grace 
which  in  reality  belongs  to,  and  is  the  New  Testament.  For  the 
external  signs  were  instituted  to  move  our  hearts,  namely,  both  by 
the  word  and  the  external  signs,  to  believe,  when  we  are  baptized 
and  when  we  receive  the  fjord's  body,  I  hat  God  will  be  truly  merciful 
to  us,  through  Christ,  as  Pitul,  Horn,  10, 17,  says:  ''  Faith  cometh  by 
hearing."  As  the  word  enters  our  ears,  so  the  external  signs  are 
placed  before  ou)  eyes,  inwardly  to  excite  and  move  the  heart  to  faith. 
The  Word  and  (he  external  signs  work  Ihe  same  thing  in  our  hearts ; 
as  Augustine  well  sa}s:  "The  Sacrament  is  a  visible  word;"  for 
the  external  sign  is  like  a  picture,  and  signifies  the  same  thing  that 
is  preached  by  the  Woid  ;  both,  thereibie,  effect  the  same  thing. 

But  Confirmation  and  Extreme  Unction  are  ceremonies,  derived 
from  the  ancient  Fathers,  which  the  church  never  regarded  as  neces- 
sary to  salvation,  for  they  are  not  enjoined  by  God  ;  it  is  therefore 
well  to  make  a  distinction  between  tlicse  and  the  above,  which  were 
instituted  by  the  word  and  command  of  God,  and  have  his  promise 
appended. 

By  the  sacrament  of  Ordination,  or  the  Priesthood,  our  adversaries 
do  not  mean  the  administration  of  the  Word  and  Sacraments  to  others, 
but  the  offering  of  sacrifices  by  priests,  as  if  the  New  Testament 
must  have  an  order  of  priests,  like  the  Levites,  to  sacrifice  for  the 
people,  and  obtain  the  remission  of  sins  for  others.  We  teach,  that 
the  sacrifice  of  Christ  upon  the  cross  was  alone  sufficient  for  the  sins 
of  the  whole  world,  and  that  we  need  no  other  sacrifices  besides  this. 
We  have  no  order  of  priests  in  the  new  covenant,  like  the  Levitical, 
as  the  Epistle  to  the  Hebrews  proves.  But  if  the  sacrament  of  or- 
dination were  called  the  sacrament  of  the  ministry,  we  should  not 
object  to  Ctilhng  oidination  a  sacrament.  For  the  ministry  was  ap- 
pointed by  God,  and  glorious  promises  are  connected  with  it,  Rom. 
1,  16 :  "  The  gospel  is  the  power  of  God  unto  salvation,  to  every 
one  that  beheveth  ;"  Isaiah  55,  11 :  "  So  shall  my  word  be  that 
goeth  forth  out  of  my  mouth  :  it  shall  not  return  unto  me  void,"  &c. 
If  the  Stierameut  of  ordination  be  understood  in  this  way,  the  im])0- 
sition  of  bunds  could  also  be  called  a  sacrament.  For  the  church 
is  conuTianded  to  appoint  ministers  and  deacons.  Now,  as  it  is  a 
great  consolation  to  know  that  God  preaches  and  works  through 
men,  and  those  appointed  by  them,  we  should  highly  applaud  and 
venerate  such  appointment,  especially  against  the  wicked  Anabap- 
tists, who  despise  and  rail  against  such  appointment,  as  well  as  against 
the  ministry  and  the  external  word. 

31 


1 


ii 


266  APOLOGY. 

^  The  state  of  matrimony  was  not  first  instituted  in  the  New  Tes- 
tament ;  but  soon  after  man  was  created ;  and  it  was  enjoined  of 
.  God ;  besides,  there  are  also  divine  promises  connected  with  it,  w^hich 
do  not  properly  belong  to  the  New  Testament,  but  rather  con- 
cern the  physical  life.  Now,  if  any  one  chooses  to  call  it  a  sacra- 
ment, we  shall  not  seriously  object;  but  it  should  be  separated  from 
the  former  tivo,  which  are  in  fact  signs  and  seals  of  the  New  Tes- 
tament. If  the  state  of  matrimony  is  to  be  called  a  sacrament, 
merely  because  God  instituted  and  enjoined  it,  the  other  offices  and 
estates  ordained  in  the  Word  of  God,  such  as  government,  magis- 
tracy, &c.,  should  also  be  called  sacraments. 

And  finally,  if  men  feel  disposed  to  attach  the  glorious  title  of 
sacrament  to  all  these  things,  because  they  are  enjoined  by  the  Word 
of  God,  they  should,  above  all,  apply  that  name  to  prayer;  for  it  is 
forcibly  commanded  of  God,  and  many  noble,  divine  promises  ac- 
company it.  And  there  would  seem  to  be  reason  for  it  too  ;  for  so 
great  a  name  would  stimulate  men  to  prayer. 

Alms  might  likewise  be  placed  among  sacraments,  and  the  crosses 
and  afflictions  of  Christians ;  for,  to  these  the  promises  of  God  are 
also  added.     But  no  intelligent  man  will  lay  great  stress  upon  the 
number  of  sacraments,  whether  seven  or  more  ;  provided  only  that 
the  word  and  command  of  God  be  maintained. 
/     It  is,  however,  more  important  for  us  to  discuss  and  understand 
I  the  proper  use  of  the  Sacraments.     Here  we  must  freely  condemn 
1  all  the  scholastics  and  their  false  doctrines,  that  those  who  simply 
/  use  the  sacraments,  and   do  not    oppose  their   operation,   obtain, 
/   ex   opere   operato,    the  grace   of  God,  even  if  the  heart  at   the 
I    time  has  no  good  emotions.    But  it  is  clearly  a  Jewish  error  to  hold 
that  we  are  justified  by  works  and  external  ceremonies,  without 
faith,  and  although  the  heart  be  not  engnged  therein ;  yet  this  per- 
nicious doctrine  is  preached  and  promulgated  far  and  wide  through 
all  the  Papal  territory  and  churches. 

Paul,  (Rom.  4, 9-11,)  denies  that  Abraham  was  justified  through 
(  circumcision,  and  asserts  that  it  was  a  sign  appointed  to  exercise  and 
'  strengthen  faith.  We  therefore  say,  that  the  proper  use  of  the  Sac- 
raments requires  faith,  to  believe  the  divine  promises,  and  receive 
the  promised  grace,  which  is  offered  through  the  Sacraments  and 
the  Word.  Now  this  is  the  obvious  and  proper  use  of  the  holy 
Sacraments,  upon  which  our  hearts  and  our  minds  can  firmly  rely. 
For  the  divine  promises  can  be  accepted  through  firith  alone.  Now, 
as  the  Sacraments  are  external  signs  and  seals  of  the  promises,  their 
proper  use  requires  faith  ;  for  when  we  receive  the  sacrament  of  the 


OF    THE    SACRAMENTS.  267 

body  and  blood  of  Christ,  Christ  clearly  says :  "  This  cup  is  the 
new  testament,"  Luke  '22,  20.  We  should  firmly  believe  then,  that 
the  grace  and  remission  of  sins,  promised  in  the  New  Testament, 
are  imparted  to  us.  Now  we  should  receive  this  in  faith,  and 
thereby  console  our  alarmed,  timid  hearts,  and  rest  assured,  that  the 
Word  and  promises  of  God  cannot  fail,  but  are  as  sure,  nay,  more  so, 
than  a  new  divine  voice,  or  a  new  miracle  from  heaven,  promising 
grace  to  us.  But  what  would  miracles  benefit  us,  if  they  v^-cre  not 
believed  ?  Here  we  are  speaking  of  special  faith,  namely,  the  belief 
that  our  own  sins  are  surely  forgiven,  and  not  of  general  faith,  be- 
lieving that  there  is  a  God.  This  proper  use  of  the  Sacraments 
really  consoles  and  refreshes  the  heart. 

We  cannot,  however,  too  carefully  consider,  or  speak  too  freely 
of  the  abuses  and  errors,  introduced  by  the  pernicious,  shameful,  and 
impious  doctrine  of  the  opus  operatum,  namely,  that  the  mere  use  of 
the  Sacraments,  the  work  performed,  makes  us  just  before  God,  and 
secures  his  grace,  even  without  a  good  disposition  of  the  heart. 
Hence  originated  the  unspeakable  and  abominable  abuse  of  the  mass. 
They  cannot  show  a  particle  of  proof  from  the  writings  of  the  an- 
cient Fathers,  to  support  the  opinions  of  the  scholastics.  Nay,  Au- 
gustine says,  directly  to  the  contrary,  that  it  is  not  the  Sacraments 
that  justify,  but  faith  in  their  use,  justifies  us  in  the  sight  of  God. 

The  fourteenth  article,  in  which  we  say,  that  no  one  should  be 
permitted  to  preach,  or  to  administer  the  Sacraments  in  the  church, 
except  those  only  who  are  duly  called,  they  accept,  provided  that 
we  mean  by  this  the  call  of  priests,  who  are  orchiined  or  consecra- 
ted according  to  the  canons.  On  this  subject,  we  have  several  times 
declared  in  this  convention,  that  we  are  most  willing  to  assist  in 
maintaining  the  old  ecclesiastical  regulations,  and  episcopal  gov- 
ernment, which  is  called  canonica politia,  provided  the  bishops  would 
tolerate  our  doctrine,  and  receive  our  priests. 

But  the  bishops  have  hitherto  persecuted  and  murdered  our  min- 
isters contrary  to  their  own  laws.  Nor  have  we  as  yet  been  able 
to  induce  them  to  desist  from  tliis  tyranny.  Our  opponents  are, 
therefore,  to  blanve  that  the  bishops  are  not  obeyed,  and  we  are  ex- 
cused before  God  and  all  pious  men.  For  since  the  bishops  will 
not  tolerate  our  divines,  unless  they  reject  the  doctrii^e  which  Ave 
profess,  and  which  we  are  bound  before  God  to  confess  and  maintain, 
we  cannot  recognize  the  bishops,  and  prefer  to  obey  God,  knowing 
that  the  Christian  church  is,  wherever  the  Word  of  God  is  correctly 
taught.  Let  the  bishops  sec  to  it,  how  they  can  answer  for  the  dis- 
ti-action  and  devastation  of  the  chuiTJies,  by  5uch  tyranny. 


268  APOLOGY. 

VIII.    OF    HUMAN    ORDINANCES    IN    THE    CHURCH. 

Our  adversaries  agree  to  the  first  part  of  the  fifteenth  article,  in 
which  we  say,  that  the  ceremonies  and  ordinances  which  can  be  kept 
conscientiously,  without  sin,  and  promote  order  and  tranquilHty, 
should  be  observed  in  the  church.  The  other  part  they  condemn,  in 
which  we  assert,  that  the  ordinances  established  to  reconcile  God 
and  to  obtain  the  remission  of  sins,  are  directly  opposed  to  the  Gospel. 
Although  in  our  Confession,  in  regard  to  diversity  of  meats,  we  have 
said  a  great  deal  respecting  ordinances,  yet  we  must  here  briefly  re- 
peat it. 

True,  we  supposed  that  our  adversaries  would  seek  by  other  argu- 
ments, to  sustain  these  human  ordinances,  but  we  hardly  thought  that 
they  would  condemn  this  article,  namely,  that  human  traditions  can- 
not merit  the  remission  of  sins.  But,  as  this  whole  article  is  inso- 
lently condemned  by  them,  we  shall  find  no  difficulty  in  replying. 
For  this  is  evidently  a  Jewish  principle ;  it  is,  in  fact,  a  suppression 
of  the  Gospel  by  the  doctrine  of  the  devil.  For  the  holy  Scriptures, 
and  Paul  especially,  call  such  ordinances  the  genuine  doctrine  of  the 
devil,  when  men  extol  them  as  means  to  obtain  the  remission  of  sins. 
For  in  this  light,  they  are  as  directly  opposed  to  Christ  and  to  the 
Gospel,  as  fire  and  water  are  opposed  to  each  other. 

The  Gospel  teaches  that  through  faith  in  Christ,  without  merit, 
we  obtain  the  forgiveness  of  sins,  and  are  reconciled  to  God  ;  but 
our  adversaries  set  up  another  mediator,  namely,  human  laws.  By 
these  they  would  obtain  the  remission  of  sins,  and  by  these  appease 
the  wrath  of  God ;  but  Christ  clearly  says :  "  In  vain  they  do  worship 
me,  teaching  for  doctrines  the  commandments  of  men,"  Matt.  15,  9. 

We  have  abundantly  shown  above,  that  we  are  justified  before 
God  by  faith,  when  we  believe  that  God  is  merciful  to  us,  not  through 
our  works,  but  through  Christ.  Now,  there  can  be  no  doubl  that 
this  is  the  pure  doctrine  of  the  Gospel ;  for  Paul  expressly  says, 
Eph.  2, 8,  9 :  "By  grace  are  ye  saved,  through  faith  ;  and  that  not 
of  yourselves ;  it  is  the  gift  of  God  ;  not  of  works."  But  our  ad- 
versaries say,  that  men  merit  the  remission  of  sins  by  these  human 
ordinances  and  works.  What  is  this  but  substituting  another  medi- 
ator and  reconciler  for  Christ  ? 

Paul  says.  Gal.  5,  4 :  "  Whosoever  of  you  are  justified  by  the 
law :  ye  are  fallen  from  grace ;"  that  is,  if  you  believe  that  you  are  jus- 
tified before  God,  by  the  law,  Christ  is  of  no  benefit  to  you.  For 
what  need  of  Christ  the  Mediator  have  those,  who  expect  to  recon- 
cile God  by  the  works  of  the  law  ?    God  has  offered  Christ,  because 


OF    HUMAN   ORDINANCES.  269 

he  would  be  gracious  unto  us  for  the  sake  of  his  mediation, 
and  not  on  account  of  our  righteousness.  But  they  maintain, 
that  their  works  and  these  traditions  secure  the  mercy  of  God.  In 
this  manner  they  rob  Christ  of  his  honor  ;  and  there  is  no  difference 
between  the  ceremonies  of  the  law  of  Moses  and  such  traditions,  so 
far  as  this  matter  is  concerned.  Paul  rejects  the  ceremonies  of  Mo- 
ses for  the  same  reason  that  he  rejects  the  commandments  of  men ; 
namely,  because  the  Jews  held  them  to  be  works  meriting  the  re- 
mission of  sins  ;  for  thus  Christ  was  suppressed.  He,  therefore, 
rejects  alike  the  works  of  the  law  and  human  commandments,  and 
contends  that  the  remission  of  sins  is  promised,  not  on  account  of 
our  works,  but  for  the  sake  of  Christ,  without  merit ;  yet  so,  as  that 
we  receive  it  by  faith,  because  the  promises  cannot  be  received  other- 
wise than  by  faith. 

Now,  if  by  faith,  we  obtain  forgiveness  of  sins  and  the  mer- 
cy of  God  for  Christ's  sake,  it  is  a  gross  error  and  blasphemy 
to  suppose,  that  we  obtain  the  remission  of  sins  by  such  ordinances. 

If  they  should  say,  that  we  do  not  obtain  the  remission  of  sins  by 
such  works,  but  that,  after  we  have  received  forgiveness  through 
faith,  we  must  by  such  works  merit  the  grace  of  God,  this  would 
be  opposed  to  Paul's  declaration.  Gal.  2,  17 :  "  But  if,  while 
we  seek  to  be  justified  by  Christ,  we  ourselves  also  are  found  sin- 
ners, is  therefore  Christ  the  minister  of  sin  ?"  Again,  Gal.  3,  15 : 
"  Though  it  be  but  a  man's  covenant,  yet  if  it  be  confirmed,  no  man 
disannulleth  or  addeth  thereto."  Therefore,  no  one  should  add  any 
thing  to  the  covenant  of  God,  in  which  he  promises  to  be  gracious 
unto  us  for  Christ's  sake ;  nor  attach  to  it  the  error,  that  we  first 
merit  the  grace  of  God  by  these  works. 

Now,  if  we  should  establish  or  select  such  works,  to  appease  God, 
and  to  merit  the  remission  of  sins,  how  could  we  be  certain  that 
these  works  are  acceptable  to  God,  without  their  being  enjoined  of 
God  ?  How  could  we  assure  men  of  their  true  relation  to  God,  or 
that  these  works  are  pleasing  to  him,  when  there  is  no  divine  com- 
mandment to  this  effect  ? 

The  prophets  every  where  forbid  the  institution  of  self-devised 
particular  services  to  God,  without  his  word  or  command.  Ezek. 
20,  18,  19 :  '•'  Walk  ye  not  in  the  statutes  of  your  fathers,  neither 
observe  their  judgments,  nor  defile  yourselves  with  their  idols.  I  am 
the  Lord  your  God  ;  walk  in  my  statutes,  and  keep  my  judgments, 
and  do  them."  If  men  have  authority  to  institute  services  to  God, 
in  order  to  compensate  for  our  sins,  and  to  justify  us  in  the  sight  of 
God,  all  the  services  of  the  heathen,  and  all  the  idolatry  of  every 


^ 


270  APOLOGY. 

impious  king  of  Israel,  of  Jeroboam,  and  others,  are  commendable  ; 
for  there  can  be  no  difference.  If  men  are  authorized  to  establish 
services  unto  God,  meriting  salvation,  M^hy  should  the  self-elected 
reUgious  services  of  the  heathens  and  Israelites,  be  unholy  ?  These 
services  were  rejected,  because  they  believed  them  to  be  pleasing  to 
God,  and  knew  nothing  of  his  highest  service,  which  is  faith. 

Again,  how  do  w^e  know  that  such  services  and  works,  unauthor- 
ized by  the  Word  of  God,  justify  us  in  his  sight,  as  no  man  is  able  to 
ascertain  or  know  the  will  of  God,  except  through  his  Word  ?  What 
if  God  dispises  and  abominates  such  services!  how  dare  our  adver- 
saries say,  that  they  justify  man  in  the  sight  of  God  ?  Without  the 
Word  of  God,  no  one  can  assert  this.  Paul  says  to  the  Romans  14, 
23:  "Whatsoever  is  not  of  faith  is  sin."  Inasmuch,  then,  as  these 
services  have  no  divine  authority,  our  hearts  must  remain  in  doubt 
whether  they  are  acceptable  to  God. 

But  why  need  we  waste  many  words  on  a  point  so  clear  ?  If  our 
opponents  defend  these  services  as  works  meriting  the  remission  of 
sins  and  salvation,  they  clearly  establish  the  doctrine  and  kingdom 
of  Antichrist,  for  his  kingdom  really  is  a  new  service  of  this  kind, 
devised  by  men,  and  suppressing  Christ ;  like  the  Mahometan  religion 
with  its  self-elected  services  and  human  works,  by  which  its  fol- 
lowers suppose  they  become  holy  and  pious  before  God,  not  believ- 
ing that  man  is  justified  by  faith  alone  in  Christ. 

Thus,  Popery  also  becomes  a  part  of  the  kingdom  of  Antichrist, 
when  it  teaches,  that  we  obtain  the  forgiveness  of  sins,  and  are  re- 
conciled with  God,  through  human  ordinances  ;  for  Christ  is  de- 
prived of  his  honor,  when  they  teach,  that  we  are  not  justified 
through  Christ,  without  merit,  by  faith,  but  through  such  services; 
and  especially  when  they  tell  us  that  such  self-appointed  services 
are  not  only  useful  but  necessary ;  as  they  maintain  in  the  eighth 
article  above,  where  they  condemn  our  assertion,  that  the  true  unity 
of  the  church  does  not  require  human  ordinances  to  be  every  where 
uniform. 

Thus,  Daniel  describes  the  kingdom  of  Antichrist,  showing  that 
such  new  services,  established  by  men,  will  be  its  politia,  its  true 
form  and  character ;  for  says  he :  "  But  in  his  estate  shall  he  honor 
the  God  of  forces ;  and  a  god  whom  his  fathers  knew  not  shall 
he  honor  with  gold  and  silver,  and  with  precious  stones,  and 
pleasant  things,"  Dan.  11,  38.  Here  he  describes  these  new  servi- 
ces ;  for  he  is  speaking  of  a  god  of  whom  the  fathers  knew  nothing. 

Although  the  holy  Fathers  also  had  ceremonies  and  ordinances, 
yet  they  did  not  believe  that  these  were  useful  and  necessary  to  sal- 


%L'iu.^--t-  v^'^t^  o^'l^Ut^xZ^-^f  i  V  — /^ 


OF    HUMAN    ORDINANCES.  271 

— f   ' ss 

vation,  nor  suppress  Christ  by  them ;  but  they  taught  that  God  is  ' 
gracious  to  us  for  Christ's  sake,  and  not  on  account  of  these  servi- 
ces.    But  they  observed  these  ordinances  to  exercise  the  body,  for 
instance,  the  festivals,  in  order  that  the  people  might  know  when  to 
come  together,  that  everything  might  be  done  orderly  and  decently 
in  the  churches,  as  a  good  example,  and  that  the  multitude  might 
be  kept  under  good  parental  discipline.    For  such  particular  seasons,/ 
and  various  services,  are  calculated  to  keep  the  people  in  good  dis-*-,^ 
cipline,  and  to  remind  them  of  the  gospel  history.     For  these  rea-  | 
sons  the  Fathers  observed  human  regulations.  C^ 

Thus  are  we  also  in  favor  of  observing  good  customs ;  but  we  are 
truly  surprised  that  our  adversaries  teach,  contrary  to  all  the  writ- 
ings of  the  Apostles,  and  contrary  to  the  Old  and  New  Testaments, 
that  through  such  services  we  are  to  obtain  the  remission  of  sins  and 
eternal  salvation.  For  what  is  this  but,  as  Daniel  says,  honoring  God 
with  gold,  silver,  and  precious  stones?  that  is,  to  believe  that  God 
is  propitiated  through  various  church  ornaments,  banners,  and  tapers ; 
of  which  there  are  an  infinite  variety  among  these  human  ordinances. 

Paul  writes  to  the  Colossians  2,  23,  that  such  ordinances  have  a 
show  of  wisdom.  And,  indeed,  they  have  a  strong  semblance  of  ho- 
liness; for  disorder  is  unseemly,  and  good  parental  discipline  is  use- 
ful in  the  church.  But  inasmuch  as  human  reason  does  not  know 
what  faith  is,  those  judging  according  to  their  reason,  at  once  con- 
clude that  it  secures  heaven  for  us,  and  reconciles  us  to  God. 

Thus  did  errors  and  the  evils  of  idolatry  insinuate  themselves  among 
the  Israelites  ;  hence  they  established  numberless  services,  as  in  our 
day  altars  and  churches  are  so  rapidly  increasing. 

Thus  human  reason  judges  also  of  other  bodily  exercises,  such  as 
fasts,  &c. ;  for  they  tend  to  restrain  the  old  Adamic  nature.  But 
reason  soon  conceives  that  they  reconcile  us  to  God ;  as  Thomas 
says  :  "  Fasting  is  eflicacious  in  removing  our  guilt  before  God,  and 
afterwards  preventing  it."  These  are  the  very  words  of  Thomas. 
Thus  these  very  plausible  services  make  a  great  display,  and  have  a 
strong  semblance  of  holiness  before  the  people.  And  they  encourage 
this  error  by  referring  to  the  examples  of  the  saints,  when  they  say  : 
"Francis  wore  a  cap,"  &c.  In  these  things,  they  regard  only  the 
external  exercise;  not  the  heart  and  faith.  ~- — . 

Now,  when  the  people  are  deceived  by  this  great  and  pompous   / 
display  of  holiness,  the  consequence  is  unspeakable  danger  and  evil ; 
the  knowledge  of  Christ  and  the  Gospel  is  neglected,  and  their  whole 
confidence  is  placed  on  such  works.     Moreover,  the  really  good 
•works,  which  God  requires  in  the  Ten  Commandments,  are  (it  grieves  i 


272  APOLOGY. 

US  to  say,)  wholly  suppressed  by  such  hypocritical  acts ;  for  it  seems 
that  these  alone  are  called  spiritual,  holy,  and  perfect  life,  and  are 
preferred  far  above  the  genuine,  holy,  good  works  which  each  one 
is  bound,  by  the  law  of  God,  to  perform,  as,  tor  example,  the  fulfil- 
ment of  our  vocation,  the  taithful  and  diligent  administration  of  gov- 
ernment. Christian  discipline  in  our  family  and  domestic  relations. 
These  are  not  regarded  as  divine,  but  \vorldly  works ;  and  conse- 
quently many  have  been  greatly  troubled  in  their  conscience;  for  it 
is  known,  that  some  have  iibandoiied  theii'  principalities,  and  others 
wedlock,  to  enter  into  cloisters,  for  the  purpose  of  becoming  holy 
and  spiritual. 

Besides,  the  evil  is  connected  with  this  error,  that  when  men  im- 
agine that  such  ordinances  are  necessary  to  salvation,  their  con- 
sciences are  continual])  harassed  wiUi  disquietude  and  torment, 
because  they  have  not  strictly  observed  the  rules  of  their  orders, 
their  monastic  rites,  and  the  works  imposed  upon  them  ;  tor  who  is 
able  to  state  all  these  ordinances  ?  There  are  books  without  num- 
ber, in  which  not  a  word  is  said  of  Christ,  of  faith,  or  of  truly  good 
works  enjoined  of  God,  and  whicli  each  one  is  bound  to  do  by  his 
calling;  Imt  they  confine  theii-  remarks  to  such  ordinances  as,  forty 
days  fasting,  the  hearing  of  masses,  canonical  seasons  for  prayer,  &c. ; 
indeed  there  is  no  end  to  their  interpretations  and  dispensations. 

How  greatly  was  the  good  and  pious  Gerson  tormented  by  these 
things !  how  he  labored  and  strained,  to  afford  men  true  consolation, 
when  he  sought  out  grades  and  latitudes  in  the  precepts,  for  the  pur- 
pose of  determining  to  what  extent  these  commandments  were 
binding  I  and  yet  he  was  unable  to  discover  any  certain  limit,  at 
which  he  could  assure  the  heart  of  peace  and  security.  He,  there- 
fore, complained  most  bitterly  of  the  great  danger  to  the  conscience 
by  requiring  an  observance  of  these  ordinances,  even  in  the  case  of 
mortal  sin. 

But,  against  such  hypocritical  and  delusive  ordinances,  by  which 
many  are  unnecessarily  misled  and  tormented,  we  should  fortify  and 
strengthen  ourselves  by  the  Word  of  God,  and  in  the  first  place  con- 
fidently trust,  that  the  remission  of  sins  is  not  merited  by  such  ordi- 
nances. We  have  already  quoted  the  Apostle  to  the  Colossians : 
"Let  no  man,  therefore,  judge  you  in  meat,  or  in  drink,  or  in  respect 
of  a  holy-day,  or  of  the  new-moon,  or  of  the  sabbath-days,"  Col.  2, 16. 
And  the  Apostle  means  the  whole  law  of  Moses,  together  with  these 
traditions;  our  adversaries,  therefore,  cannot  as  usual  evade  the 
force  of  this  passage,  by  claiming  that  Paul  spoke  only  of  the  law 
of  Moses.     But  he  clearly  shows  that  he  also  means  human  ordi- 


OF    HUMAN    ORDINANCES.  273 

nances ;  our  adversaries,  however,  do  not  know  what  they  say.  If 
the  Gospel  and  Pdul  clemly  state,  that  even  the  ceremonies  and 
works  of  the  law  of  Moses  are  of  no  avail  before  God,  human  ordi- 
nances will  be  much  less  so. 

The  bishops,  therefore,  have  no  authority  or  power  to  establish 
self-elected  services  to  Go. I  to  make  men  holy  and  righteous  before 
God  ;  for  the  Apostles,  Acts  15,  10,  say  :  "  Why  tempt  ye  God,  to 
put  a  yoke  upon  the  neck  of  the  disciple?"  &c.  Here  Peter  calls 
it  a  great  sin,  by  which  men  blasfiheme  and  tempt  God.  Hence  the 
Apostles  mean  to  say  that  the  church  should  remain  free  in  these 
matters, — that  no  ceremonies,  either  of  the  law  of  Moses  or  other 
ordinances,  shall  be  considered  necessary  services  to  God,  as  were 
certain  ceremonies  of  the  law  of  Moses,  for  a  time,  under  the  Old 
Testament  dispensation.  We  must,  therefore,  contend  that  the 
preaching  of  grace,  of  Christ,  and  of  the  remission  of  sins  by  grace 
alone,  be  not  suppressed,  and  oppose  the  error  that  these  ordinances 
are  necessary  to  justify  us  in  the  sight  of  God. 

Gerson  and  many  other  pious  and  faithful  men,  being  moved  to 
compassion  by  the  great  danger  into  which  the  soul  is  thus  placed, 
in  vain  sought,  in  this  way,  to  give  inuLxtiav,  or  relief  to  the  con- 
science from  the  various  tormenting  influences  of  these  traditions. 
But  the  holy  Scripture  and  the  Apostles  have  made  short  work  of  it, 
and  completely  blotted  out  the  whole  with  one  stroke,  plainly  say- 
ing that  in  Christ  we  are  free  from  all  traditions,  especially  those 
through  which  men  seek  to  obtain  salvation  and  the  remission  of 
sins.  The  Apostles,  therefore,  teach  us  to  resist  this  pernicious 
Pharisaic  doctrine,  by  our  teachings  and  example. 

Hence  we  teach  that  such  ordinances  do  not  justify  us  in  thft 
sight  of  God,  that  they  are  not  necessary  to  salvation,  and  that  no 
one  should  establish  or  receive  them,  with  a  view  to  be  justified  by 
them  before  God.  But  let  those  who  wish  to  observe  them,  keep 
them  as  they  do  any  civil  custom,  without  expecting  by  them  to  be 
justified  before  God,  just  as  those  living  in  Germany  or  Italy  dress 
according  to  the  prevailing  custom  simply  to  comply  with  the  custom 
of  the  country,  but  not  to  be  saved  by  it. 

The  Apostles,  as  the  Gospel  shows,  boldly  violated  such  ordinan- 
ces, and  Christ  commended  them  for  it.  For  it  was  necessary  to 
show  to  the  Pharisees,  not  only  by  doctrine  and  preaching,  but  also 
bv  actions,  that  such  services  to  God  are  useless  to  salvation.  Our 
divines  are  therefore  abundantly  justified  for  omitting  some  tradi- 
tions and  ceremonies;  for  the  bishops  require  them  as  necessary  to 
salvation, — an  error  that  cannot  be  tolerated. 

3^5 


APOLOGY. 


But  the  most  ancient  ordinances  in  the  church,  as,  for  instance,^ 
the  three  chief  festivals,  Sunday,  and  the  like,  which  were  estab- 
lished for  the  sake  of  order,  union,  and  peace,  we  cheerfully  observe. 
Our  ministers  also  speak  of  them  to  the  people,  with  great  respect : 
J    declaring,  however,  that  they  do  not  justify  man  before  God.    Hence 
X      the  violent  language  of  our  adversaries,  who  do  us  gross  injustice  in 
I     the  sight  of  God,  by  accusing  us  of  abolishing  and  suppressing  all 
\    good  ceremonies  and  regulations  in  the  church.     For  we  can  assert 
\  with  truth,  that  the  proper  service  of  God  is  observed  in  our  churchesy 
^"""N^yn  a  more  Christian  and  decent  spirit,  than  among  our  adversaries. 
Pious,  honorable,  intelligent,  and  impartial  men,  who  carefully  ex- 
amine this  matter,  know  that  the  old  canons  and  raens  legis  (the  spirit 
of  the  lau')  are  observed  by  us,  more  fully,  purely,  and  diligently, 
than  by  our  adversaries.     For  our  opponents  shamelessly  trample 
under  foot  the  most  excellent  canons,  as  well  as  Christ  and  the  Gos- 
pel.   In  their  convents,  the  priests  and  monks  abuse  the  mass  in  the 
most  awful  and  abominable  manner,  holding  masses  daily  in  great 
numbers,  simply  for  the  .sake  of  money  and  base  gratification.     They 
sing  Psalms  in  the  convents,  not  for  the  sake  of  study,  or  of  sincere 
prayer,  (for  the  greater  part  do  not  understand  a  solitary  verse  in 
the  Psalms,)  but  they  attend  to  their  matins  and  vespers  as  to  hired 
services,  for  the  sake  of  the  income  they  afford.     They  cannot  deny 
any  of  these  things.     Indeed,  some  honest  m.en  among   them  feel 
ashamed  of  this  traffic,  and  say  the  clergy  need  a  reformation. 

J      Among  us,  the  people  willingly  and  freely  partake  of  the   holy 
Sacrament  every  Sunday,  after  being  examined  in  Christian  doctrine, 
in  the  Lord's  Prayer,  the  Creed,  and  the  Ten  Commandments.    The 
youth  and  the  people  also,  regularly  sing  Latin  and  German  Psalms, 
in  order  that  they  may  become  acquainted  with  the  Scriptures,  and 
^..Jearn  to  pray.     Among  our  adversaries  there  is  no  catechising,  al- 
\  though  the  canons  require  it.    The  canons,  enjoining  it  upon  pastors 
and  ministers  of  the  church  publicly  and  privately  to  instruct  the 
**^    children  and  youth  in  the  Word  of  God,  are  kept  among  us;  and 
I    catechising  is  not  a  childish  thing  like  the  bearing  of  banners  and 
J    candles,  but  a  very  useful  instruction. 
^0^^    \        Among  our  adversaries  there  is  no  preaching  in  many  countries, 
(as  in  Italy,  Spain,  &,c.,)  during  the  whole  year,  except  only  in  Lent, 
This  gives  them  just  cause  for  loud  complaint ;  for  this  is  at  once 
subverting  ail  divine  worship.     The  most  eminent,  holy,  useful,  and 
exalted  sei'vice,  which  God  has  required  in  the  first  and  second  com- 
mandments, is  the  preaching  of  Jiis  \Vord  ;   for  tiie  office  of  the 
preacher  is  the  highest  in  the  church.    How,  then,  can  the  knowledge 


OK    HUMAN    OKDI.VANCllSi.  27-'> 

of  God,  the  doctrine  of  Christ,  or  the  Gospel  prevail,  where  this 
service  is  omitted  ?  And  even  when  they  preach  during  Lent  or  at 
other  times,  they  dwell  only  on  hviman  ordinances,  the  invocation  of 
Gaints,  holy  water,  and  the  like  foolish  works ;  and  their  people  are 
in  the  habit,  soon  after  the  text  of  the  Gospel  is  read,  of  going  out 
of  the  churches;  which  practice  perhaps  originated  from  their  un 
willingness  to  hear  the  falsehoods  which  were  to  follow.  Some  few  of 
them  now  begin  to  preach  of  good  works;  but  of  the  knowledge  of 
Christ,  of  faith,  and  of  the  consolation  of  the  conscience,  they  cannot 
preach  ;  on  the  contrary,  they  call  this  blessed  doctrine,  this  precious 
holy  Gospel,  Lutheranism. 

But  in  our  churches,  our  ministers  assiduously  inculcate  the  follow 
•ing  important  subjects :  namely,  true  repentance,  the  fear  of  God, 
faith  and  its  nature,  the  knowledge  of  Christ,  and  the  righteousness 
which  comes  from  faith.  They  teach  also  how  we  should  seel 
consolation  in  anxiety  and  trials;  how  faith  is  to  be  exercised  by  all 
kinds  of  trials ;  what  true  prayer  is,  and  liow  we  should  pray.  They 
maintain,  that  the  Christian  should  confidently  trust  that  God  \\\ 
heaven  hears  his  cries  and  praj^ers;  they  speak  of  the  holy  cross, 
of  obedience  to  the  government,  and  teach  how  each  one  in  his  sta- 
tion may  live  and  act  as  a  Christian  ;  they  enjoin  obedience  to  the 
commands  of  rulers,  to  temporal  order  and  law;  they  instruct  tlie 
people  how  to  distinguish  between  the  spiritual  kingdom  of  Christ  and 
the  civil  governments  of  the  world,  show  them  the  nature  of  matri- 
mony and  the  Christian  duties  connected  with  it,  enforce  the  Chris- 
tian training  of  children,  chastity,  and  the  exercise  of  love  to  our 
neighbors.  This  is  the  doctrinal  and  morai  character  of  our  chiucii. 
Impartial  men  can  easily  perceive,  that  we  do  not  abolish  proper 
Christian  ceremonies,  but  preserve  them  most  faithfully. 

As  to  the  mortification  of  the  flesh,  or  of  the  old  Adamic  nature,  we 
teach,  as  our  Confession  declares,  that  such  mortification  truly  takes 
place,  when  God  breaks  .our  will,  and  sends  crosses  and  afiiictions 
upon  us  to  teach  us  obedience  to  his  will,  as  Paul  says,  Rom.  12, 1: 
"Present  your  bodies  a  living  sacrifice,  holy,  acceptable  unto  God." 
This  is  in  truth  holy  mortification,  thus  to  learn  to  know,  fear,  and 
love  God  in  our  trials. 

Besides  these  tribulations,  which  are  not  subject  to  our  will,  there 
are  also  bodily  exercises,  to  which  Christ  refers,  saying :  "  Take 
heed  to  yourselves,  lest  at  any  time  your  hearts  be  overcharged  with 
surfeiting  and  drunkenness,"  Luke  21,  34.  Paul  says  also :  ''  I  keep 
under  my  body,  and  bring  it  into  subjection,"  &c.,  1  Cor.  9,  27. 
These  exercises  should  be  performed,  not  as  necessary  services  thai 


^76  APOLOGY. 

justify  us  before  God,  but  for  the  purpose  of  keeping  our  flesh  under 
restraint,  that  we  noay  not  "  be  overcharged  with  surfeiting  and 
drunkenness,"  become  secure  and  idle,  and  follow  the  allurements  of 
the  devil  and  the  lusts  of  the  flesh.  This  fasting  and  mortification 
should  be  attended  to,  not  only  at  fixed  times,  but  continually.  For 
God  desires  us  always  to  live  moderately  and  temperately  ;  and,  as 
experience  shows,  the  prescribing  of  many  fiist  days  does  not  lead 
to  this.  For  more  extravagance  and  gluttony  have  been  practised 
"with  fish  and  various  fast-meats,  than  out  of  the  season  of  fasting. 
Nor  did  our  adversaries  themselves  ever  observe  the  fasts,  as  they 
are  laid  down  in  the  canons. 

Many  and  difficult  controversies  and  inquiries  are  connected  with 
this  article  on  human  traditions  or  ordinances,  and  experience  has 
shown  but  too  plainly,  that  they  are  most  severe  fetters,  and  an  aw- 
ful torture  to  the  soul.  For,  when  the  error  prevails  that  they  are 
necessary  to  salvation,  they  torment  the  soul  beyond  measure ;  as 
the  pious  know  it  to  be,  when  they  omit  a  part  of  the  canonical 
exercises,  or  otherwise  act  contrary  to  them.  But  the  propriety  of 
inculcating  absolute  liberty  in  these  things,  is  also  a  serious  and  diffi- 
cult question,  for  the  people  at  large  need  external  discipline  and 
instruction. 

But  our  adversaries  themselves  render  this  subject  easy,  and  sim- 
ple;  for  they  condemn  us,  because  we  teach  that  we  do  not  merit, 
by  hum.an  ordinances,  the  remission  of  sins  before  God.  Again,  they 
want  their  ordinances  to  be  observed  (universally)  in  all  the  churches, 
as  necessary,  and  put  them  in  the  place  of  Christ. 

On  this  point  we  have  a  strong  advocate,  the  apostle  Paul,  who 
every  where  maintains,  that  such  ordinances  do  not  justify  us  in  the 
sight  of  God,  and  are  not  necessary  to  salvation. 

And  our  divines  clearly  and  explicitly  teach,  that  we  should  so 
use  our  Christian  liberty  in  these  things,  that  no  offi?nce  be  given  to 
the  weak  who  are  not  enlightened  in  these  things,  and  that  those, 
who  abuse  this  liberty,  may  not  deter  weak  brethren  from  the  doc- 
trine of  the  Gospel.  Our  preachers  teach  therefore,  that  without 
special  and  urgent  cause,  no  change  should  be  made  in  church  usa- 
ges, and  that  for  the  sake  of  peace  and  harmony  we  should  observe 
the  customs  that  are  not  in  themselves  sinful  or  oppressive.  And 
at  the  Diet  of  Augsburg  we  clearly  stated  that  for  the  sake  of  love, 
we  were  willing,  with  others,  to  hold  certain  adiaphorn  (things  in- 
different) ;  for  we  were  well  persuaded,  that  general  union  and  peace, 
so  far  as  they  can  be  maintained  without  offence  to  the  conscience, 
should  be  preferred  to  all  minor  things.     But  we  shall,  hereafter, 


*  fiyC^  Zn^^C^^U^nrt^  ^ 


OF    riVlL    GOVERNMEXT. 


in 


speak  more  fully  of  all  these  things,  when  we  come  to  treat  of 
mnnistic  vows  and  the  poiver  of  (he  church. 

Our  adversaries  take  no  exception  to  the  sixteenth  article  of  our 
Confession,  which  declares  that  a  Christian  may,  with  a  good  con- 
science, hohl  civil  otfices,  exercise  authority,  pronounce  judgment, 
and  decide  cases  according  to  statute  and  common  law,  inflict  capital 
and  other  severe  punishment,  go  to  war,  make  lawful  contracts,  hold 
property,  make  oath  when  required  by  the  magistiate  :  in  short,  to 
the  article  in  which  we  say  that  the  magistracy  and  government,  their 
rights  and  punishment,  and  all  that  pertains  to  them,  are  good  and 
divine  institutions,  in  which  the  Christian  may  lawfully  engage. 
Our  aflversaiies  are  well  pleased  with  this  declatation. 

This  most  weighty,  important  article,  concerning  the  distinction 
between  the  spiritual  kingdom  of  Christ  and  temporal  authority, 
which  it  is  hiohly  necessary  to  understand,  is  most  faithfully  and  ex- 
plicitly set  forth  by  our  friends,  evidently  to  the  great  consolation 
of  many  souls. 

For,  we  have  clearly  taught  that  the  church  of  Ch)isf  is  a  spirit- 
ual kingdom,  in  which  he  reitiiis  thiou^h  tlic  Word  and  preachino;, 
operates  through  the  Holy  (jhost,  and  iiicteasts  fiiitli,  )  it  tv,  love, 
and  patience  in  our  hearts,  and  here  on  earth  begins  God's  kii  gdom 
and  eternal  life  in  us.  But  while  this  life  endures,  he  permits  us, 
nevertheless,  to  use  the  laws,  the  ordinances,  and  estates  of  this 
world,  according  to  our  various  callings,  even  as  he  permits  us  the 
use  of  medicine,  architecture,  agriculture,  air,  and  water. 

Nor  does  the  Gospel  introduce  new  laws  into  temporal  govern- 
ment, but  commands  and  requires  us  to  be  obedient  to  the  laws  and 
to  our  government,  whether  it  be  heathen  or  Christian,  aiul  by  such 
obedit'tice  to  manifest  our  love.  For  Carlstadt  in  this  respect  acted 
most  unwisely,  in  teaching  that  the  temporal  government  should  be 
arranged  according  to  the  law  of  Moses. 

On  this  subject  we  have  written  the  more,  because  the  monks  had 
spread  many  most  pernicious  errors  in  the  church  ;  tor,  to  hold  no 
property,  to  inflict  no  punishment,  and  take  no  reverge,  to  have  no 
wife  and  children,  they  called  an  evargelic  life.  These  doctrines 
wholly  suppressed  the  pure  Gospel,  so  that  it  was  not  at  all  undei- 
stood  what  is  Christian,  or  what  the  spiiitual  kin2;dom  of  Chi  ist  is  ; 
they  intermingled  the  worldly  and  spiritual  kingdom,  fi'om  which 
resulted  many  evils,  and  seditious,  ruinous  doctiities.  For  the  Gos- 
pel does  not  abrogate  temporal  government,  nor  domestic,  com 
mercial,  or  other  civil  regulations;  but  rather  sustains  the  public 
authorities  and  their  government,  and  comraands  us  to  obey  them 


1 


278  APOLOGY. 

as  the  ordinances  of  God,  not  merely  from  fear  of  punishment,  but 
for  conscience'  sake. 

Julian  the  apostate,  Celsus,  and  some  otliers,  charged  against  the 
Christians,  that  the  Gospel  distracts  and  unsettles  temporal  govern- 
ment and  policy,  because  it  forbids  vengeance  and  the  like.  These 
questions  also  gave  Origen,  Gregory  Nazianzen,  and  some  otliers, 
much  trouble ;  although  it  is  easy  to  answer  them,  if  we  but  know 
that  the  gospel  doctrine  makes  no  new  laws  for  worldly  govern- 
ments, but  preaches  the  remission  of  sins,  and  proclaims  that  the 
spiritual  kingdom  and  eternal  life  begin  in  the  hearts  of  believers. 

But  the  Gospel,  so  far  from  interfering  with  these  temporal  insti- 
tutions, governments,  and  ordinances,  requires  us  to  obey  them,  even 
as  in  this  life  we  must  submit  to  the  common  course  of  nature  as  the 
order  of  God,  letting  the  seasons  come  and  go,  without  interfering 
with  the  spiritual  kingdom. 

The  Gospel  forbids  only  personal  vengeance,  and  the  usurpation 
of  the  authority  of  the  magistracy  ;  and  Christ  so  frequently  in- 
culcates this,  that  the  Apostles  may  not  think  of  becoming  worldly 
lords,  and  of  taking  the  kingdoms  and  authority  of  those  who  were 
ruling  at  that  time,  as  the  Jews  thought  concerning  the  kingdom  of 
the  Messiah  ;  but  that  they  might  know  it  to  be  their  duty  to  preach 
of  the  spiritual  kingdom,  and  not  to  change  any  worldly  government. 
Accordingly,  when  Christ  forbids  personal  vengeance,  it  is  not  only 
counsel,  but  an  earnest  command  that  he  gives,  Matt.  5,  39,  and 
Rom.  12,  19. 

Public  vengeance,  however,  and  the  punishment  of  offences  on 
the  part  of  the  magistrates,  so  far  from  being  forbidden,  are  rather 
commanded  here  ;  for  it  is  the  work  of  God,  as  Paul  says,  Rom. 
13,  2-5.  This  vengeance  is  taken,  when  criminals  are  punished, 
when  war  is  waged  for  the  sake  of  general  peace,  when  the  sword, 
and  horse,  and  armor  are  used.  On  these  subjects  some  teachers 
have  advanced  such  baneful  errors,  that  nearly  all  the  princes,  lords, 
knights,  and  servants,  began  to  regard  their  lawful  calling  as  worldly, 
ungocily,  and  worthy  of  condemnation.  What  unspeakable  danger 
and  injury  resulted  to  souls  therefrom  !  They  taught  the  Gospel 
and  Christian  doctrine  as  if  they  were  nothing  but  monasticism,  not 
perceiving  that  the  Gospel  teaches  how  Ave  are  released  from  sin, 
hell,  and  Satan,  before  God  and  in  our  conscience,  and  that  it  does 
not  interfere  with  the  civil  government  in  external  things. 

The  doctrine  also,  which  they  have  unblushingly  advanced,  that 
Christian  perfection  consists  in  being  destitute  of  property,  is  alto- 
gether false  and  delusive.    For  Christian  perfection  does  not  consist 


OK    CIVIL    GOVERNMENT.  279 

in  the  display  of  piety,  and  separation  from  worldly  affairs  ;  but  faith 
and  the  true  fear  of  God  in  the  heart,  is  such  perfection.  Abraham, 
David,  and  Daniel  held  royal  rank,  great  princely  councils  and  offices, 
and  possessed  great  weaUh ;  yet  they  were  more  holy  and  perfect 
than  any  monk  or  Carthusian  friar  ever  Vv-as. 

The  monks  however,  especially  the  Cordeliers,  (Franciscans,) 
made  a  great  display  before  the  people,  but  no  one  couki  learn  there- 
from in  what  true  holiness  consists.  For  how  erainentlv  evangcelical 
and  holy  did  the  monks  deem  men  to  be,  simply  for  holding  no 
possessions  and  being  voluntarily  poor?  But  these  are  most  perni- 
cious doctrines,  of  which  the  Scriptures  know  nothing,  and  which 
they  directly  oppose.  In  the  Ten  Commandments  God  clearly  says  : 
"  Thou  shalt  not  steal."  Now  here  he  evidently  permits  each  one 
to  hold  property. 

On  this  subject  Wicklifife  madly  insisted  that  no  bishop  or  pastor 
should  own  property.  So  we  find  innumerable,  complicated  dispu- 
tations on  contracts,  concerning  which  it  is  impossible  ever  to  paci- 
fy the  Christian's  conscience,  unless  he  be  instructed  on  this  impor- 
tant point,  that  Christians  niay  with  a  good  conscience,  act  according 
to  the  laws  and  customs  of  the  land.  For  many  consciences  are 
relieved  by  our  teaching  that  contracts  are  lawful  before  God,  so 
ftir  as  they  accord  with  the  common  laws  and  usages,  they  being 
equivalent  to  statutes. 

This  very  important  article,  concerning  the  magistracy  and  civil 
laws,  is  very  clearly  and  correctly  set  forth  by  our  divines,  so  that 
many  exalted  and  excellent  men,  whose  calling  it  is  to  govern  and 
manage  important  afniirs,  acknowledge  that  they  have  received  great 
consolation,  whereas,  before,  in  consequence  of  these  false  doctrines 
of  the  monks,  they  had  suffered  the  greatest  anguish,  and  were  in 
doubt  whether  their  calling  accorded  with  Christianity. 

We  have,  made  these  statements,  in  order  that  strangers,  foes  as 
well  as  friends,  might  understand  that,  by  this  doctrine,  the  magis- 
tracy, political  government,  imperial  laws,  and  the  like,  are  not 
overthrown,  but  rather  exalted  and  defended,  and  that  this  doctrine 
truly  shows  that  the  administration  of  the  government  is  a  great 
and  glorious  office,  full  of  Christian,  good  works.  All  this,  in  con- 
sequence of  the  hypocritical  doctrines  of  the  monks,  had  heretofore 
been  regarded  as  a  sinful,  worldly  calling  and  life,  to  the  unspeak- 
able danger  of  the  conscience.  The  monks  devised  this  hypocrisy  ; 
they  exalted  their  humility  and  poverty  far  above  the  calling  of 
princes  and  loids,  of  father  and  mother,  and  of  the  head  of  the 


280  AroLOGY. 

family ;  although  ftll  these  are  authorized  by  the  Word  of  God, 

while  monachism  is  not. 
v)^V//%,     Our  adversaries  accept  the  seventeenth  article,  in  ^vhich  we  ac- 
'""      knowledge,  that  Christ  shall  come  on  the  last  day,  raise  up  the  dead, 
and  give  unto  the  pious  eternal  life  and  joy,  but  condtrnn  the  wicked 
to  everlasting  punishment  with  the  devil. 

Our  opponents  also  accept  the  eig^hteen^th  article,  concerning  free- 
\  \  ,  will,  although  they  quote  some  passages  of  Scripture,  which  are  not 
applicable  to  the  subject ;  they  also  loudly  protest  against  overrating 
the  freedom  of  the  will  as  the  Pelagians  do;  and  against  its  depre- 
ciation in  the  manner  of  the  Manichseans.  All  this  is  very  well 
said  ;  but  what  is  the  difference  between  the  Pelagians  and  our  ad- 
versaries, while  they  both  teach  that,  without  the  aid  of  the  Holy 
Spirit,  m-in  can  love  God  and  keep  his  commandments,  quoad  siib- 
stantiam  aduum?  that  is  to  say,  man  is  able  to  do  such  works  by 
the  power  of  natural  reason,  without  the  agency  of  the  Holy  Ghost, 
and  thereby  merits  the  grace  of  God. 

How  incalculable  are  the  eriors  which  grow  out  of  these  Pelagian 
doctrines',  and  yet  they  most  zealously  inculcate  them  in  their  schools. 
Augustine  violently  opposes  these  false  doctiineson  the  authority  of 
Paul,  whose  views  we  set  forth  above  in  treating  of  justification.  We 
also  affu'm,  that  man  has  freewill  to  a  certain  extent ;  for,  in  the  thirgs 
that  are  within  the  scope  of  reason,  our  will  is  free.  We  are  able, 
in  some  measure,  to  lead  an  honorable  external  life, — to  speak  of 
God,  to  practise  external  worship  and  forms,  to  obey  parents  and 
superiors,  to  abstain  from  theft  and   murder. 

For,  as  after  the  fall  of  Adam,  natural  reason  still  remains,  and 
enables  us  to  perceive  good  and  evil  in  matters  within  the  scope  of 
our  senses  and  reason,  so  we  also  have,  to  some  extent,  freedom  of 
will  to  live  honorably  or  dishonorably.  The  holy  Scriptures  call 
this  the  righteousness  of  the  law,  or  of  the  flesh,  which  reason  can 
in  some  measuie  attain,  without  the  Holy  Ghost ;  but  yet  the  inborn 
unholy  lust  is  so  powerful,  that  men  more  frequently  follow  it,  than 
the  dictates  of  reason  ;  and  the  devil,  who,  as  Paul  says,  (Eph.  2,  2,) 
powerfully  influences  the  ungodly,  constantly  incites  our  poor,  feeble 
nature  to  all  manner  of  sin. 

And  this  is  the  irround  why  Init  few,  even  according  to  natural 
rea'jon,  lead  an  honorable  life,  as  we  see  that  but  few  philosophers, 
notwithstanding  their  zealous  exertions,  have  led  such  a  life.  Now, 
it  is  a  gross  fiction  to  say  that  those  who  perform  these  works  without 
grace,  are  without  sin,  or  that  such  good  works  de  congruo  merit  the 
forgiveness  of  sins  and  the  grace  of  God.    For  those  who  have  not  the 


OF    FREEWILL.  281 

Holy  Ghost,  are  destitute  of  the  fear  of  God,  of  faith,  and  of  con- 
fidence ;  they  do  not  believe  that  God  hears  them,  that  he  forgives 
their  sins,  that  he  assists  them  in  the  time  of  need ;  they  are  there- 
fore ungodly. 

Now,  "  a  corrupt  tree  cannot  bring  forth  good  fruit,"  Matt.  7, 18; 
and  "  without  faith  it  is  impossible  to  please  God,"  Heb.  11,  6 ; 
therefore,  even  admitting  that  we  are  capable  of  performing  such 
external  works,  we  still  affirm  that  the  fireewill  and  the  reason  of 
man  have  no  ability  in  spiritual  matters  ;  that  is,  truly  to  believe  in 
God  and  confidently  to  trust  that  he  is  near  us,  that  he  hears  us,  for- 
gives our  sins,  &c.  For  these  are  the  true,  noble,  and  exalted  good 
works  of  the  first  table  in  the  Decalogue,  which  no  man  can  per- 
form without  the  light  and  grace  of  the  Holy  Spirit ;  as  Paul  says, 
1  Cor.  2,  14  :  "  The  natural  man  receiveth  not  the  things  of  the 
Spirit  of  God  ;"  that  is,  without  being  enlightened  by  the  Spirit  of 
God,  man  cannot  have  the  slightest  conception,  in  his  natural  rea- 
son, of  the  will  of  God  or  divine  things. 

And  men  can  perceive  this,  when  they  ask  their  hearts  how  they 
are  disposed  towards  God's  will,  and  whether  they  entertain  the  as- 
surance that  God  observes  and  hears  them.  For,  it  is  difficult  even 
for  saints,  firmly  to  believe  this,  and  implicitly  to  rely  upon  the 
invisible  God,  and,  as  Peter  (1  Pet.  1,  8,)  says,  to  revere  and  love 
Christ  whom  we  do  not  see ;  how  then  can  it  be  easy  for  the  uno-odly  ? 
For  w-e  begin  to  exercise  true  faith,  when  our  hearts  have  been  alarm- 
ed and  are  comforted  again  through  Christ,  when  we  are  born  anew 
through  the  Holy  Ghost,  as  shown  above. 

It  is  proper,  therefore,  to  make  this  clear  distinction,  namely,  that 
our  reason  and  freew'ill  enable  us,  to  some  extent,  to  live  out- 
wardly honest,  but  that  the  new  birth,  and  the  formation  of  a  new 
heart  and  mind  in  us,  is  solely  the  work  of  the  Holy  Ghost.  Thus 
external  civil  discipline  is  preserved;  for  unbecoming,  unbridled,  and 
shameless  conduct  is  incompatible  with  the  will  of  God ;  and  yet  a  pro- 
per distinction  is  thus  made  between  outward  worldly  piety,  and  piety 
before  God,  which  is  not  philosophical  nor  external,  but  in  the  heart. 

This  distinction  has  not  been  devised  by  us,  but  the  holy  Scrip- 
tures clearly  make  it.  Augustine  takes  the  same  view,  and  recently 
also  William  of  Paris  in  numerous  essays.  This  important  doctrine, 
however,  has  been  shamefully  suppressed  by  those  who  foncy  that 
men  can  keep  the  law  of  God,  without  the  Holy  Ghost,  and  that  the 
latter  grants  us  grace  in  consideration  of  our  merit. 

Our  adversaries  do  not  object  to  the  nineteenth  article,  m  which 
we  teach  that  although  God  alone  has  created  the  whole  world  and 

36 


282  APOLOGY. 

all  nature,  and  continually  preserves  all  creatures,  yet  he  is  not  tBe' 
cause  of  sin ;  but  that  it  is  the  evil  will  in  devils  and  men,  which 
turns  away  from  God;  as  Christ  says  of  the  devil,  John  8,  44: 
"  When  the  devil  speaketh  a  lie,  he  speaketh  of  his  own." 

In  regard  to  the  twentieth  article,  they  say  in  plain  terms  : — That 
they  reject  and  condemn  our  doctrine,  which  declares  that  men  do' 
not  merit  the  remission  of  their  sins  by  good  works.  Let  each  one 
carefully  observe  that  it  is  this  article  they  expressly  reject  and  con- 
demn. What  need  is  there,  then,  of  wasting  words  on  this  evident 
point?  The  illustrious  doctors  and  framers  of  the  Confutation,  clearly 
show  here  by  what  spirit  they  are  moved.  For  this  is  by  no  meanS' 
an  unimportant  point  in  the  Christian  church,  but  rather  the  chief 
article,  namely,  that  we  obtain  the  remission  of  our  sins,  without 
our  own  merit,  through  Christ,  and  that  he  is  the  propitiation  for 
our  sins,  not  our  works  ,'  as  Peter  says,  Acts  10,  43  :  "  To  him  give 
all  the  prophets  witness^  that  through  his  name,  whosoever  believetk 
in  him  shall  receive  remission^  of  sins." 

This  strong  testimony  of  all  the  holy  prophets  may  justly  be 
termed  a  decree  of  the  universal  Christian  church.  For  even  a 
single  prophet  is  grea-t  in  the  estimation  of  God,  and  a  most  precious 
treasure.  We  should,  moreover,  rather  believe  the  unanimous  voice 
of  this  holy  church  and  all  the  prophets,  than  the  ungodly,  wicked 
sophists,  who  framed  the  Confutation,  and  so  shamelessly  blasphemed 
Christ.  For,  although  some  teachers  asserted  in  reference  to  this^ 
subject,  that  after  our  sins  are  forgiven,  we  obtain  grace,,  not  through 
faith,  but  through  our  own  works  ;  yet  they  did  not  maintain  that 
we  obtain  the  remission- of  sin  on  account  of  our  worksj.  and  not  for 
Christ ^s  sake'. 

It  is,  therefore,  horrible  blasphemy  thus  togive  the  honor  of  Christ 
to  our  human  works.  And  we  confidently  trust  to  the  exalted,  no- 
ble virtue  of  his  Imperial  Majesty  and  other  Princes,  that,  had  they 
been  apprized  of  it,  they  would  not,  in  any  way,  have  admitted  intO' 
the  Confutation  things  so  evidently  false  and  unfounded,  blasphem- 
ir^  God' and  the  Gospel  before  all  the  workL  To  prove  the  divine- 
origin  of  this  ar-ticle,  and  its  holy,  heavenly  trnth,  we  eould  adduce 
".ntimbeTiess  passages  from  the  Sciiprures,  and  tVora  the  writings  of 
the  Fathers*  Axx^'  there-  is  scarcely  a  word  or  a  page  in  the  princi- 
pal books  of  Holy  Writ,- which  does  not  clearly  &la?e  this.  We  have 
a£K>Te  dweli:  largely  on  these  subjects;  and  godly,  pious  men,  who' 
knO'W  why  Chrisi  was'  giveny  and  who' would'  not,  for  all*  the  riches- 
a»()  kingdcr/iS  Ox^  the  earthy  lose  Christ,  our  only  Treasure,  our  only 
Msciiator  an^ji  Reconeikr^  mast  be  shocked  and  alarmed  at  this  mam.- 


OF    GOOD    WORKS.  283 

fest  contempt  and  condemnation  of  the  holy  word  and  truth  of  God 
by  presumptuous  man.  The  prophet  Isaiah  o3,  6,  says:  "The 
Lord  hath  laid  on  him  the  iniquity  of  us  all."  Eut  our  adversaries 
would  make  Isaiah  and  the  whole  Bible  liars,  by  saying  that  the 
Lord  liiid  our  sins  on  us,  and  on  our  works  and  beggarly  expiation. 
I  shall,  however,  take  no  notice  of  their  puerile  works,  their  rosa- 
ries, pilgrimages,  and  the  like. 

We  are  w-ell  aware  of  the  severe  Mandate  and  Imperial  Edict 
issued  against  us  and  our  doctrine;  and  we  should  certainly  feel 
alarmed  thereat,  if  our  cause  were  unimportant  or  doubtful.  But, 
Ood  be  praised !  the  divine  Word  gives  our  hearts  the  fullest  assur- 
ance before  God,  that  our  adversaries  condemn  the  plain  truth  of 
God,  the  genuine  Gospel,  the  blessed  and  holy  doctrine,  withoiit 
which  the  Christian  church  cannot  «xist,  and  which  €very  Christian, 
to  the  extent  and  at  the  peril  of  life,  is  bound  to  acknowledge,  main- 
tain, and  defend  to  the  honor  of  God.  W^e  shall,  therefore,  not  per- 
mit ourselves  to  be  driven  from  this  wholesome  doctrine.  For  who 
does  not  wish  to  depart  from  this  world,  in  the  confession  ef  the  doc- 
trine that  we  obtain  the  remission  o(  our  sins  through  faltli,  by  tke 
blood  of  Christ,  without  our  ov/n  merit  and  works  I 

Experience  shows,  and  the  monks  themselves  must  confess,  that 
■conscience  cannot  be  quieted  or  pacified  except  through  ftiith  in 
Christ ;  nor  can  men  obtain  true  and  abiding  consolation  in  the  se- 
vere agonies  and  trials  of  death,  against  the  great  terrors  of  death 
and  sin,  unless  they  cleave  to  the  promises  of  grace  in  Christ.  And 
they  can  have  no  enduring  consolation  against  the  devil,  who,  then 
especially,  severely  presses  the  soul,  fills  it  with  terror,  incites  it  to 
despair,  and  in  an  instant,  with  a  single  blast,  sweeps  away  all  their 
works  like  dust,  unless  they  fircnly  cling  to  the  gospel  doctrine  that 
we  obtain  the  remission  of  sin,  without  merit,  by  the  precious  blood 
of  Christ.  For  faith  alone  revives  and  supports  us  in  the  great 
struggle  and  agonies  of  death,  when  no  creature  can  aid  us,  when 
we  must  die,  and  be  separated  from  this  whole  visible  creation,  and 
transferred  to  another  state  and  another  workL 

This  doctrine,  then,  is  certainly  worthy  of  notice,  and  for  its  sake 
every  Christian  should  most  cheerfully  risk  his  all.  All  those  who 
adhere  to  this  Confession  of  ours,  have  no  occasion  -to  be  alarmed  or 
perplexed;  let  them  joyfully  trust  in  God  and  in  Jesus  the  Lent 
Christ,  and  with  all  cheerAdness  venture  to  confess  this  eviflcnt  truth, 
against  all  the  world,  all  tyranny,  wrath,  menaces,  and  tPiTors,eveit 
in  the  face  of  all  the  tyrannical  murder  and  persecution  takint^  place 
every  day.     For  who  can  su.Ter  himself  to  he  deprived  of  this  great. 


APOLOGY. 


nay,  eternal  consolation,  on  which  the  entire  welfare  of  the  whole 
Christian  church  depends ! 

If  we  take  up  the  Bible  and  seriously  read  it,  we  soon  discover 
that  this  doctrine  is  founded  everywhere  in  the  Scripture.  Paul 
clearly  says,  Rom.  3,  24,  and  4,  16,  that  sin  is  forgiven  without 
merit,  for  the  sake  of  Christ ;  he  therefore  tells  us :  We  are  justified 
through  faith  without  merit,  that  the  promise  might  be  sure ;  that 
is  to  say  :  if  the  promise  depended  on  our  works,  it  would  not  be 
sure.  If  grace,  or  the  remission  of  sins,  were  granted  on  account 
of  our  works,  when  could  we  be  assured  that  we  have  obtained 
grace  ?  when  could  our  conscience  find  a  work  sufficient  to  appease 
the  wrath  of  God  ?  We  have  already  said  enough  on  this  subject ; 
each  one  may  examine  the  passages  of  Scripture  by  which  we  have 
established  this  doctrine.  The  loud  complaints  I  am  now  making 
were  occasioned  by  the  abominable,  shameless,  monstrous,  premedi- 
tated wickedness  of  our  adversaries,  when  they  in  plain  terms  re- 
pudiate the  doctrine  of  this  article,  that  we  obtain  the  remission 
of  sin,  not  through  works,  but  without  merit,  through  faith  in 
Christ. 

Our  adversaries  also  adduce  some  passages  of  Scripture  to  justify 
their  condemnation  of  this  article  ;  for  example,  they  quote  the  lan- 
guage of  Peter :  "  Give  diligence  to  make  your  calling  and  election 
sure,"  through  good  works,  ^c.  Here  all  can  see  that  our  adver- 
saries did  not  spend  their  money  in  vain,  when  they  studied  dialec- 
tics ;  for  they  quote  the  Scriptures  as  it  suits  them,  whether  to  the 
purpose  or  not.  Thus  they  reason  :  '^  Peter  says,  'give  diligence  to 
make  your  calling  and  election  sure,'  through  good  works ;  there- 
fore we  merit  the  remission  of  sins  through  works."  This  is  a  fine 
argument  indeed  !  it  is  like  saying  of  a  reprieved  culprit  in  the  crim- 
inal court :  The  judge  has  commanded  him  henceforth  to  refrain  from 
such  evil  deed ;  therefore,  by  abstaining  therefrom,  he  has  merited  the 
prolongation  of  his  life.  To  argue  thus,  is  to  make  ex  non  causa 
causam  (a  cause  out  of  no  cause).  Peter  is  speaking  of  the  good 
works  and  fruits  following  faith,  and  showing  why  they  should  be 
performed,  namely,  that  we  may  make  our  calling  sure ;  that  is, 
that  we  may  not  fall  from  the  Gospel  by  sinning  again.  He  would 
say :  do  good  works,  that  you  may  continue  in  the  Gospel,  in  your 
heavenly  calling ;  that  you  may  not  fall  away,  become  cold,  and 
lose  the  Spirit  and  the  gifts,  imparted  unto  you  by  grace,  through 
Christ,  and  not  on  account  of  the  works  which  follow  them ;  for  we 
abide  in  our  calling  throun:h  faith  ;  but  faith  and  the  Holy  Spirit  do 
not  remain  in  those  who  lead  a  sinful  life. 


OF    THE    INVOCATION    OF    SAINTS.  285 

But  they  also  cite  other  passages  and  testimony,  no  more  appH- 
cable  than  the  above.  Besides,  they  have  the  boldness  to  affirm  that 
this  opinion  was  condemned  a  thousand  years  ago,  in  the  days  of 
Augustine.  This  is  false,  for  the  Christian  church  has  always  main- 
tained that  the  remission  of  sin  is  granted  to  us  without  merit ;  and 
the  Pelagians  were  condemned,  because  they  asserted  that  we  re- 
ceive grace  for  the  sake  of  our  works. 

We  have  sufficiently  shown  above  that  we  teach  that,  where  there 
is  faith,  good  fruits  and  good  works  must  follow ;  for  "  we  do  not 
make  void  the  law,  but  establish  it,"  as  Paul  says,  Rom.  3,  31. 
When  we  have  received  the  Holy  Spirit  through  faith,  good  fruits 
follow  ;  and  then  we  increase  in  love,  in  patience,  in  purity,  and  other 
fruits  of  the  Spirit. 

IX.    OF    THE    INVOCATION    OF    SAINTS. 

Our  adversaries  condemn  the  twenty-first  article  entirely,  because 
it  does  not  teach  the  invocation  of  saints.  On  this  subject  they  are 
unusually  prolix ;  but  all  they  can  do  is,  to  show  that  the  saints 
should  be  honored,  and  that  the  living  saints  pray  for  one  another; 
from  this  they  infer,  that  it  is  our  duty  to  invoke  the  departed  saints. 

They  allege  that  Cyprian  entreated  Cornelius  while  he  was  yet 
living,  to  pray  for  the  brethren  after  his  death.  Thus  they  would 
prove  the  necessity  of  invoking  the  departed  saints.  They  also 
quote  Jerome  against  Vigilantius,  and  say  that  he  vanquished  him 
in  this  matter  a  thousand  years  ago. 

Thus  they  glory,  as  if  they  had  won  a  decided  A'ictory,  but 
the  dolts  are  too  ignorant  to  know  that  in  the  writings  of  Jerome 
against  Vigilantius,  there  is  not  a  sylhible  concerning  the  invocation 
of  saints.  Jerome  says  nothing  about  their  invocation,  but  simply 
speaks  of  honoring  them.  Nor  did  the  ancient  writers,  prior  to 
Gregory's  day,  mention  the  invocation  of  saints.  There  is  no 
foundation  whatever  in  the  Scriptures  for  the  doctrine  of  our  oppo- 
nents, in  regard  to  this  subject,  or  to  the  application  of  the  merit 
of  saints. 

We  do  not  deny  in  our  Confession  that  the  saints  should  be  hon- 
ored. This  may  be  done  in  three  ways :  frst,  by  thanking  God 
for  showing  us  examples  of  his  grace  in  the  lives  of  the  saints,  and 
for  supplying  the  church  with  teachers  and  other  gifts.  Now  as 
these  gifts  arc  great,  we  should  highly  esteem  them,  and  praise  the 
saints  who  made  good  use  of  them,  as  Christ  in  the  Gospel  praised 
the  faithful  servants.  Matt.  2o,  21,  23. 


286  APOLOGY. 

The  second  mode  of  honoring  the  saints,  is,  to  strengthen  our 
faith  hy  their  example.  Thus,  for  instance,  when  we  see  that 
through  the  rich  grace  of  God  Peter's  sin  was  forgiven,  when  he 
had  denied  Christ,  our  hearts  receive  strength  to  believe  that  grace 
abounds  much  more  than  sin,  Rom.  5,  20. 

In  the  third  place  we  honor  the  saints,  by  following,  according 
to  our  several  vocations,  the  example  of  their  faith,  love,  and  patience. 
Our  adversaries  say  nothing  at  all  of  this  true  mode  of  honoring 
the  saints,  but  merely  wrangle  about  invoking  them,  which,  even  if 
it  were  not  calculated  to  be  dangerous  to  the  soul,  would  still  be 
i^nnecessar5^ 

We  grant,  moreover,  that  the  angels  pray  for  us ;  for,  according 
to  Zechariah  1,  12,  the  angel  prayed,  "O  Lord  of  hosts,  how  long 
wilt  thou  not  have  mercy  on  Jerusalem  ?"  And  although  we  con- 
cede, that  as  the  living  saints  pray  for  the  whole  church  in  general, 
so  the  saints  in  heaven  may  pray  for  the  whole  church  ;  yet  there 
!s  no  evidence  to  this  effect  in  the  Scriptures,  except  the  dream 
in  the  second  book  of  Maccabees,  (15,  14.) 

Again,  though  the  saints  pray  for  the  church,  still  it  does  not 
follow,  that  they  should  be  invoked.  Our  Confession,  hov/ever, 
simply  declares,  that  the  Scriptures  do  not  teach  the  invocation  of 
saints,  or  that  we  should  seek  aid  at  their  hands.  Now  if  no  com- 
mand, promise,  or  example  can  be  produced  from  the  Scriptures  to 
establish  this  doctrine,  it  follows  that  no  one  can  rely  on  it.  For, 
since  every  prayer  must  proceed  from  faith,  how  can  we  know  that 
the  invocation  of  saints  is  pleasing  to  God,  when  it  is  not  enjoined 
upon  us  in  the  Word  of  God  ?  How  can  we  be  assured  that  the 
gaints  hear  our  prayers  and  the  prayers  of  each  one  in  particular? 

Some  indeed,  do  not  hesitate  to  deify  the  saints,  and  assert  that 
they  know  our  thoughts  and  see  into  our  hearts.  These  things  they 
devise,  not  for  the  purpose  of  honoring  the  saints,  but  in  order  to 
maintain  their  profitable  chaffering  and  trading.  We  still  insist  that 
there  is  no  evidence  in  God's  Word  that  the  saints  understand  our 
invocation ;  and  even  if  they  do  understand  it,  that  God  looks  upon 
it  with  fiU'or;  consequently  it  has  no  foundation.  Our  adversaries 
are  unable  to  gainsay  this;  they  should  therefore  not  attempt  to  force 
us  into  doubtful  things  ;  for  a  prayer  without  faith  is  no  prayer. 
True,  they  say,  it  is  a  custom  of  the  church ;  but  certainly  it  is  a 
new  custom;  for  the  ancient  Collects, ^\\{\e  they  mention  the  saints, 
do  not  invoke  them. 

Our  adversaries,  moreover,  not  only  advocate  the  invocation  of 
saints,  but  also  assert  that  God  accepts  their  merit  in  the  place  of  our 


OF    THE    INVOCATIOK    OF    SAINTS. 


287 


«Ins ;  and  thus  they  are  made  to  be,  not  only  intercessors,  but  media- 
tors and  reconcilers.  This  cannot,  by  any  means,  be  tolerated  J  for 
in  this  way  they  confer  upon  the  saints,  the  honor  which  is  due  to 
Christ  alone,  by  setting  them  up  as  mediators  and  reconcilers. 

Now  although  they  attempt  to  make  a  distinction  between  the 
mediators  who  intercede  for  us,  and  the  07ie  who  has  redeemed  us, 
and  propitiated  God  ;  yet  they  make  the  saints  to  be  mediators, 
through  whom  men  are  reconciled  to  God.  They  assert  also,  but 
without  scriptural  authority,  that  the  saints  are  mediators  to  inter- 
cede for  us  ;  and  though  we  speak  of  this  matter  even  in  the  mildest 
terms,  we  must  still  say,  that  by  this  doctrine  Christ  and  his  bless- 
ings are  suppressed,  and  that  the  confidence  they  owe  to  him,  is 
transferred  to  the  saints;  for  they  fancy  that  Christ  is  a  severe  judge, 
and  that  the  saints  are  kind  and  gracious  mediators ;  they  therefore 
flee  unto  the  saints,  and  avoid  Christ  as  they  would  a  tyrant ;  thus 
they  rely  more  upon  the  goodness  of  the  saints  than  upon  the  good- 
ness of  Christ;  they  flee  from  Jesus  and  seek  help  of  the  saints. 
Thus  in  fact  the  saints  are  still  made  mediators  of  redemption 
{mediatores  rede mp t io nis) . 

We  shall  accordingly  show,  that  they  make  not  only  interces- 
sors, but  propitiators,  and  mediatores  redemptionis  of  the  saints. 
We  are  not  noio  speaking  of  the  gross  abuses,  through  which  the  popu- 
lace openly  practise  idolatry  with  the  saints  and  pilgrimages;  but  we 
refer  to  the  avowed  principles  of  their  learned  men  on  this  subjects 
As  to  the  gross  abuses,  even  the  uninformed  can  decide  for  themselves^ 

Two  things  are  requisite  to  constitute  a  mediator  and  propitia- 
tor :  first,  an  indubitable,  clear,  divine  declaration  and  promise, 
that  through  him,  God  will  hear  all  those  who  call  on  him.  Such 
a  divine  promise  is  given  in  the  Scriptures,  concerning  Christ; 
"Whatsoever  ye  shall  ask  the  Father  in  my  name,  he  will  give  ifi 
you,"  John  16,  23.  As  to  the  saints  no  such  promise  is  made  any 
where  \\t  the  Scriptures ;  consequently,  no  one  can  have  an  assur- 
ance that  he  will  be  heard  when  invoking  the  saints,  hence  such 
invocation  is  not  of  faith.  Moreover,  the  Word  of  Gotl  commands 
us  to  call  upon  Christ,  who  says :  "  Come  unto  me  all  ye  that  labor 
and  are  heavy  laden,  and  I  will  give  you  rest,"  Matt.  11, 28.  "Erew 
the  rich  among  the  people  shall  entreat  thy  favor,"  Psalm  4-5,-  12 ; 
and  Psalm  72,  11 :  ^'  All  kings  shall  fall  down  before  him,'  all  na- 
tions shall  serve  him,"  verse  lo :  "  And  daily  shall  he  be  praised." 
John  5,  23,  Christ  says  :  "  That  all  men  should  honor  the  Son,even' 
as  they  honor  the  Father."  Again,  2  Thess.  2, 16,  17,  Paul  prays 
ami  says  •.  "  Now,  our  Lord  Jesus  Christ  himself,  an<l  God,,  even) 


288  APOLOGY. 

our  Father,  comfort  your  hearts,  and  establish  you  in  every  good 
word  and  work."  All  these  passages  refer  to  Christ.  But  our 
adversaries  are  unable  to  adduce  any  divine  command,  or  an  exam- 
ple from  the  Scriptures,  to  establish  the  invocation  of  saints. 

Secondly,  a  propitiator  must  have  merit  to  compensate  for  the  sins 
of  others,  merits  that  they  can  partake  of,  as  if  they  had  themselves 
made  payment.  When  a  friend  pays  a  debt  for  another,  the  debt  is 
discharged  by  such  payment,  which  is  regarded  as  his  own.  Thus 
the  merits  of  Christ  are  imparted  and  accounted  to  us,  when  we  be- 
lieve in  him,  precisely  as  if  they  were  ours,  and  his  righteousness 
and  merits  are  imputed  unto  us,  and  become  our  own. 

Upon  both  these  things,  namely,  the  divine  promises  and  the 
merits  of  Christ,  the  Christian  prayer  must  be  founded.  Such  faith 
in  these  promises  and  merits  belongs  to  prayer.  We  must  hold  the  firm 
assurance,  that  we  are  heard  and  receive  God's  mercy  for  Christ's  sake. 

But  our  adversaries  teach  that  we  should  invoke  the  saints, 
although  we  have  no  command,  promise,  or  example  in  the  Scrip- 
tures to  this  effect ;  and  in  this  way  they  cause  greater  confidence 
to  be  placed  in  the  saints  than  in  Christ,  who  says,  Matt.  11,  28 : 
"  Come  unto  me,"  not  unto  the  saints. 

In  the  second  place,  they  assert  that  God  accepts  the  merits  of 
the  saints  as  a  recompense  for  our  sins,  and  thus  they  teach  men  to 
rely  on  them,  instead  of  the  merits  of  Christ.  They  also  plainly 
teach  the  same  doctrine  in  regard  to  indulgences,  by  means  of  which 
they  distribute  the  merits  of  the  saints,  as  satisfactiones  (expiations) 
for  our  sins. 

Besides,  Gabriel,  who  explained  the  canon  of  the  mass,  declared 
without  hesitation:  "According  to  the  order  which  God  has  insti- 
tuted, we  should  flee  to  the  saints,  in  order  to  be  saved  through 
their  aid  and  merits."  These  are  the  plain  words  of  Gabriel.  And, 
in  various  places  in  the  writings  of  our  adversaries,  we  find  many 
things,  even  more  unseemly  respecting  the  merits  of  the  saints. 
Now,  is  not  this  making  the  saints  our  propitiators?  In  this  way 
they  become  quite  equal  to  Christ,  if  we  are  to  trust  in  their  merits 
to  be  saved. 

But  where  did  God  institute  this  order,  of  which  Gabriel  speaks, 
namely,  that  we  should  flee  to  the  saints?  Let  him  adduce  but  one 
word  or  one  example  for  it  from  the  Scriptures.  Perhaps  they  de- 
rive this  order  from  the  custom  prevalent  in  the  courts  of  temporal 
princes,  where  the  counsellors  of  the  prince  bring  forward  and  advo- 
cate the  aff'airs  of  the  people,  as  their  mediators.  But  what  if  the 
prince  or  the  king  has  appointed  only  one  mediator,  and  will  not 


OF    THE    IiNVOCATIO.N    Of    SAINTS.  28'J 

graciously  hear  cases  through  any  other,  or  will  hear  no  prayers 
except  through  him  alone  ?  Now,  since  Christ  alone  is  appointed 
our  high  priest  and  mediator,  why  do  we  seek  others  ?  What  can 
our  adversaries  say  against  this  ? 

A  common  form  of  absolution  has  been  in  use  up  to  this  day, 
which  reads  thus  :  "  The  passion  of  our  Lord  Jesus  Christ,  the  merits 
of  the  Virgin  Mary  and  of  all  saints,  shall  bring  unto  you  the  remis- 
sion of  sins."  Here  absolution  is  openly  pronounced,  not  only  through 
Christ's,  but  also  through  saints'  merits,  that  through  which  we  are 
to  obtain  grace  and  the  remission  of  sins. 

Several  of  us  have  seen  a  doctor  of  divinity  in  the  agony  of  death, 
to  whom  a  monk  was  sent  for  the  purpose  of  consoling  him.  Now, 
all  that  this  monk  had  for  the  dying  man,  was  the  prayer :  "  Mary, 
thou  mother  of  goodness  and  grace,  guard  us  against  the  enemy,  and 
in  the  hour  of  death  receive  us,  Mai'ia  Mater  graiicB,"  etc. 

Even  if  Mary,  the  mother  of  God,  prays  for  the  church,  it  is  going 
too  far  to  say  that  she  can  overcome  death,  or  guard  us  against  the 
great  power  of  Satan.  What  would  we  need  Christ  for,  if  Mary 
were  able  to  do  all  this  ?  For,  although  she  is  worthy  of  the  highest 
praise,  yet  she  does  not  wish  to  be  held  equal  w^ith  Christ,  but  de- 
sires rather  that  we  should  follow  the  example  she  gave  us,  in  faith 
and  humility.  Now,  it  is  evident  that  by  this  false  doctrine,  Mary 
was  made  a  substitute  for  Christ, — she  was  invoked,  in  her  goodness 
they  trusted,  through  her  they  endeavored  to  propitiate  Christ ;  as 
if  he  were  not  a  propitiator,  but  only  a  terrible,  vindictive  judge. 

We  maintain,  however,  that  men  should  not  be  taught  to  rely  on 
the  saints,  or  to  believe  that  their  merits  save  us ;  for  we  obtain  the 
remission  of  sin  and  salvation,  solely  for  the  sake  of  Christ's  merits, 
when  we  believe  in  him.  In  reference  to  the  saints  it  is  said, 
(1  Cor.  3,  8,)  "Every  man  shall  receive  his  own  reward  according 
to  his  own  labor,"  that  is  to  say,  they  cannot  impart  their  merits 
to  one  another,  as  the  monks  have  had  the  impudence  to  sell  the 
merits  of  their  orders.  And  Hilary  says  of  the  unwise  virgins:  "In- 
asmuch as  the  foolish  virgins  could  not  go  out  to  meet  the  bride- 
groom, because  their  lamps  had  failed,  they  entreated  the  wise  to 
lend  them  oil.  But  these  answered,  that  they  could  not  lend  them 
any,  lest  both  might  fail,  as  there  was  not  enough  for  all."  By 
this  he  shows  that  none  of  us  can  help  others  by  supererogatory 
works  or  merits. 

Now,  as  our  adverstiries  teach  that  we  should  rely  on  the  invo- 
cation of  saints,  although  not  enjoined  of  God,  nor  established  by 
any  divine  declaration,  or  any  example  either  in  the  Old  or  New 

37 


290  APOLOGY. 

Testament ;  and  since  they  place  the  merits  of  the  saints  upon  an 
equality  with  those  of  Christ,  and  confer  upon  them  the  honor  which 
belongs  to  him,  we  can  neither  approve  nor  embrace  their  views  and 
practice,  in  reference  to  the  supplication  or  the  invocation  of  saints. 
For  we  know  that  we  should  place  our  trust  in  Christ ;  then,  ac- 
cording to  the  promise  of  God,  he  will  be  our  Mediator ;  and  then 
we  are  assured  that  the  merits  of  Christ  alone  are  a  propitiation  for 
our  sins.  For  his  sake  we  are  reconciled  when  we  believe  in  him, 
as  the  text  says,  Rom.  9,  33,  10, 11 :  "  Whosoever  believeth  on  him 
shall  not  be  ashamed."  We  should  not  believe,  therefore,  that  we 
are  justified  before  God  on  account  of  the  merits  of  Mary. 

Their  divines  likevi^ise  have  the  effrontery  to  teach,  that  every 
saint  has  a  particular  gift  at  his  disposal ;  for  instance,  St.  Anna 
guards  against  poverty,  St.  Sebastian  against  pestilence,  St.  Valen- 
tine against  epilepsy  ;  horsemen  invoke  the  knight  St.  George  to 
guard  against  w^ounds  and  every  kind  of  danger.  All  this,  in  reali- 
ty, had  a  heathen  origin. 

Even  supposing  that  our  adversaries  did  not  shamelessly  teach 
heathen  falsehoods  respecting  the  invocation  of  saints,  still  the  ex- 
ample itself  is  dangerous.  NoWy  as  they  have  no  divine  authority, 
nor  definite  testimony  from  the  w^ritings  of  the  ancient  Fathers  for 
it,  why  should  they  presume  to  defend  things  so  unfounded  ? 

But  this  is  especially  dangerous,  because  when  men  seek  other 
mediators  besides  Christ,  they  place  their  confidence  in  these,  and 
thus,  alas !  Christ  and  the  knowledge  of  Christ,  are  wholly  sup- 
pressed, as  our  experience  shows.  At  first  some  may  have  mentioned 
the  saints  in  their  prayers,  with  a  pure  intention;  soon  after  that  the 
invocation  of  the  saints  followed  ;  and  then,  in  quick  succession  other 
strange,  heathenish  abominations  and  abuses  insinuated  themselves 
one  by  one,  such  as  the  opinion  that  images  have  a  peculiar,  secret 
power,  as  the  conjurers  and  magicians  hold,  who  pretend  that  cer- 
tain sidereal  signs,  engraved  on  gold,  or  on  other  metal  at  a  particular 
time,  have  a  peculiar,  mysterious  power  and  effect. 

Some  of  us  once  observed  in  a  monastery  an  image  of  the  Virgin 
Mary,  carved  in  wood,  which,  when  certain  inside  cords  were  drawn, 
appeared  to  the  spectator  to  move  itself,  to  nod  to  the  worshippers 
whom  it  heard,  and  to  turn  away  its  face  from  those  who  brought 
but  small  offerings,  and  whose  prayers  were  not  heard. 

Though  this  abomination  and  idolatry,  these  pilgrimages  and  de- 
lusions with  images,  had  not  been  so  enormous,  yet  the  fables  and 
false  legends  they  publicly  preached  about  the  saints,  were  even 
more  abominable  and  detestable.     For  instance,  they  preached  about 


OF    THE    IX VOCATION    OF    SAINTS.  291 

St.  Barbara,  that  at  her  death  she  prayed  God  to  reward  her  tor- 
ments, by  granting  that  whoever  invoked  her,  could  not  be  able  to 
die  without  the  Eucharist. 

A  wise  man  once  had  St.  Christopher,  whose  name  signifies  a 
hearer  of  Christ,  painted  in  gigantic  size  for  children,  in  order  to 
show  that  it  requires  more  than  human  power  to  bear  Christ,  and 
to  preach  and  confess  the  Gospel.  For  they  must  wade  through 
the  great  sea  by  night,  &c. ;  that  is,  they  must  endure  all  kinds  of 
great  trials  and  dangers.  Afterwards  the  foolish,  illiterate,  ungodly 
monks  took  it  in  harxl,  and  taught  the  people  to  invoke  Christopher, 
as  though  he  had  really  been  such  a  great  giant^  and  had  carried 
Christ  through  the  sea. 

Now,  although  the  Almighty  has  performed  many  great  things 
through  his  saints,  as  a  peculiar  people,  both- in  the  church  and  in 
temporal  affairs,  and  though  many  excellent  examples  are  found  in 
their  lives,  which  would  be  of  great  utility  to  princes  and  lords,  to 
true  preachers  and  pastors,  both  in  state  and  church  government, 
especially  to  strengthen  their  faith  in  God  ;  yet  they  have  passed  by 
these,  and  lauded  the  most  insignificant  things  about  the  saints, 
preaching  of  their  hard  couches,  their  garments  of  hair,  &c.,  the 
most  of  which  are  false. 

It  would  indeed  be  highly  useful  and  consolatory  to  hear,  how 
certain  great  and  holy  men,  (as  the  Scriptures  relate  ofthe  kings  of 
Israel  and  Judah,)  ruled  their  states  and  people,  how  they  taught 
and  preached,  how  they  endured  divers  dangers  and  trials,  how 
many  learned  men  gave  advice  and  comfort  to  princes  and  lords  in 
extraordinary  and  dangerous  times,  how  they  preached  the  Gospei 
and  contended  against  the  heretics.  So  also  would  the  instances  of 
God's  great  and  special  mercy  to  the  saints,  be  useful  and  consoling-^ 
as,  for  example,  when  we  see  that  Peter,  who  rlenied  Christ,  ob- 
tained grace  ;  that  Cyprian's  magic  was  forgiven  him.  Again,  we 
read  that  Augustine,  when  he  was  mortally  sick,  first  experienced 
the  power  of  faith,  and  publicly  confessed  God  in  these  words  : 
"Now  only  have  I  perceived  that  God  hears  the  groans  and  prayers 
of  the  believer."  Such  examples  of  faith  on  the  part  of  the  saints 
should  have  been  clearly  and  faithfully  preached  and  described,  to 
instruct  men  to  fear  God  and  trust  in  hiui,  and  to  show  them  how 
pious  men  fared  in  the  church,  and  in  the  important  afl["airs  of  civij 
government. 

But  certain  idle  monks  and  knaves,  not  knowing  how  great  anA 
difficult  a  task  it  is  to  govern  the  church  or  people  of  any  kind, 
fabricated  fables  from  the  books  of  heathens,  containiiig  nothing  but 


292  APOLOGY. 

examples,  to  show  that  the  saints  wore  garments  of  hair,  that  they 
prayed  at  the  (seven)  prescribed  hours,  and  that  they  ate  bread  and 
water.  All  this  they  turned  into  trade,  to  obtain  money  from  pil- 
grimages. The  miracles  with  which  they  extol  the  rosary,  and 
similar  things  of  which  the  Franciscans  boast,  have  the  same  desio-n. 
But  there  is  little  need  of  introducing  examples;  their  lying  legends 
are  still  at  hand,  so  that  they  cannot  deny  the  charge. 

These  abominations  against  Christ,  this  blasphemy,  these  base, 
shameless  f^ilsehoods  and  fables,  these  false  preachers,  are  and  have 
been  tolerated  by  the  bishops  and  theologians,  to  the  great  injury 
of  souls.  It  is  frightful  to  think  of;  for  these  falsehoods  afforded 
them  an  income.  But  at  the  same  time  they  desire  to  destroy  us, 
while  we  preach  the  Gospel  in  its  purity,  and  although  we  assail  the 
invocation  of  saints  t)nly,  in  order  that  Christ  alone  may  be  our 
Mediator,  and  that  great  abuses  may  be  abolished.  Long  too, 
before  Dr.  Luther  wrote,  even  their  own  theologians,  as  well  as  all 
pious  and  good  men,  charged  against  the  bishops  and  preachers, 
that  they  tolerated  these  abuses  from  selfish  and  interested  motives; 
and  yet  our  adversaries  have  not  a  word  to  say  about  these  abuses 
in  their  Confutation  ;  consequently,  if  we  should  receive  the  Con- 
futation, we  would  at  the  same  time  sanction  all  their  open  abuses. 

Their  Confutation  is  full  of  such  artifices  and  dangerous  fraud. 
They  pretend  to  be  as  pure  as  gold,  and  perfectly  innocent.  But 
they  nowhere  distinguish  these  manifest  abuses  from  their  doctrines; 
yet  many  of  them  are  honest  and  upright  enough  to  acknowledge, 
that  there  are  many  errors  in  the  writings  of  the  Scholastics  and 
Canonists,  and  that  many  abuses  have  insinuated  themselves  into 
the  church,  through  illiterate  preachers  and  in  consequence  of  the 
gross,  scandalous  negligence  of  the  bishops. 

Dr.  Luther  was  not  alone,  nor  the  first  in  lifting  up  his  voice 
against  these  numberless  abuses.  Many  learned  and  upright  men  be- 
fore him  deplored  the  great  abuse  of  the  mass  and  of  monasticism, 
the  mercenary  and  venal  character  of  pilgrimages ;  and  especially 
the  utter  suppression  of  the  important  doctrine  of  repentance  and 
of  Christ,  without  which  no  Christian  church  can  stand,  and  which, 
above  all  others,  should  be  taught  in  its  purity  and  genuineness. 

Our  adversaries,  therefore,  have  not  acted  faithfully  and  like 
Christians,  in  silently  passing  by  these  palpable  abuses  in  their  Con- 
futation. If  they  had  sincerely  desired  to  benefit  the  church  and 
relit  ve  the  oppressed  conscience,  and  not  rather  to  maintain  their 
pomp  and  avarice,  they  would  have  had  a  proper  opportunity  and 
inducement    for    so   doing ;    and    they  should,    especially  on    this 


OF    THE    INVOCATION    OF    SAINTS.  293 

occasion,  have  humbly  solicited  your  Imperial  Majesty,  our  most 
gracious  lord,  to  remove  these  gross,  palpable,  and  shameful  abuses, 
which  bring  disgrace  upon  us  Christians,  even  among  the  Turks, 
Jews,  and  all  unbelievers. 

We  have  clearly  observed  in  various  matters,  that  your  Majesty, 
our  gracious  lord,  undoubtedly  seeks  after  truth  with  the  greatest 
diligence,  and  that  you  desire  to  see  the  church  properly  regulated 
and  established.  But  while  our  adversaries  care  little  about  doing 
anything  to  meet  your  Imperial  Majesty's  Christian  disposition, 
wishes,  and  laudable  scruples,  or  to  meliorate  this  state  of  things, 
they  seek  only  to  put  down  both  us  and  the  truth.  They  lose  but  lit- 
tle sleep  on  account  of  the  preaching  of  the  Gospel  doctrine  in  its 
purity.  They  suffer  the  ministry  to  lie  waste  altogether ;  they  de- 
fend open  abuses,  continue  daily  to  shed  innocent  blood  in  unheard- 
of  cruelty  and  fury,  for  the  sole  purpose  of  sustaining  their 
palpable  falsehoods. 

Neither  will  they  tolerate  pious  Christian  preachers.  Intelligent 
men  can  easily  judge  what  this  will  lead  to.  For  they  cannot  long 
rule  the  church  by  mere  violence  and  tyranny.  If  our  adversaries 
seek  only  to  sustain  the  power  of  the  Pope,  this  is  not  the  way  to 
do  it,  but  to  devastate  the  empire  and  the  church ;  for,  though  they 
should  slay  all  pious  Christian  preachers,  and  put  down  the  Gospel, 
factionists  and  fanatics  would  then  rise  up  in  a  riot  and  in  violence, 
harass  the  congregations  and  churches  with  false  doctrines,  and  de- 
stroy all  order  in  the  church,  which  we  would  willingly  wish  to 
preserve. 

Therefore,  most  gracious  Emperor,  as  we  entertain  no  doubt  that 
it  is  the  intention  and  sincere  desire  of  your  Majesty,  to  preserve 
the  truth  of  God,  the  honor  of  Christ,  and  the  Gospel,  and  to  see 
them  ever  increase  abundantly,  we  most  humbly  entreat  your  Im- 
perial Majesty,  not  to  indulge  the  unjust  designs  of  our  adversaries, 
but  graciously  to  seek  other  ways  of  union,  so  that  the  conscience 
of  Christians  may  not  be  thus  burdened,  and  that  divine  truth  may 
not  be  violently  suppressed,  and  innocent  men  tyrannically  put  to 
death  for  it's  sake,  as  hitherto  has  been  the  case. 

Your  Imperial  Majesty  is  no  doubt  aware,  that  it  is  your  especial 
ofTice,  so  for  as  you  can,  to  preserve  the  doctrines  of  Christianity  for 
posterity,  and  to  protect  and  employ  pious  preachers  of  the  right 
kind.  For  the  Lord  God  requires  this  of  all  kings  and  princes,  by 
conferring  upon  them  his  own  title,  and  calling  them  gods,  when  he 
says:  '*  Ye  are  gods,"  Psalms,  82,  6.  But  he  calls  them  gods,  be- 
cause they  are,  as  far  as  possible,  to  protect,  defend,  and  administer 


294  APOLOGY. 

divine  things  on  earth,  that  is,  the  Gospel  of  Christ  and  the  pure 
doctrine  of  God;  and  because  they,  in  the  stead  of  God,  are  to 
sheher  and  protect  true  Christian  teachers  and  ministers,  against 
unjust  power. 

X.    OF    BOTH    ELEMENTS    IN    THE    LORD's    SUPPER. 

I      It  is  undoubtedly  divine  and  right,  and  in  conformity  with  the 
•command  of  Christ  and  the  words  of  Paul,  to  use  bot/i  elements  in 


//•7.V1 


J  the  Lord's  Supper  ;  for  Christ  instituted  both  elements,  not  only  for 
a  part  of  the  church,  but  for  the  whole.  .Not  only  the  priests,  but 
the  whole  church  use  the  Sacrament  by  the  authority  of  Christ,  not 
of  men:  and  this  our  adversaries  must  acknowledge. 

Now,  if  Christ  instituted  the  whole  Sacrament  for  the  whole 
church,  why  do  they  take  away  from  the  church  one  of  the  ele- 
ments? Why  do  they  alter  the  order  of  Christ ;  especially,  since  he 
calls  it  his  testament?  For,  if  we  ought  not  to  break  the  testament 
of  a  man,  much  less  should  we  break  the  testament  of  Christ.  Be- 
sides, Paul  says,  1  Cor.  11,  23  :  "  For  I  have  received  of  the  Lord 
that  wliich  I  also  delivered  unto  you."  Now,  he  certainly  gave 
them  both  elements,  as  the  text  clearly  shows,  1  Cor.  11,  24:  '  'This 
do,"  says,  he,  "in  remembrance  of  me."  He  is  here  speaking  of 
the  body.  Afterwards  he  repeats  the  same  words  respecting  the 
blood  of  Christ ;  and  a  little  further  on,  he  says  :  "  Let  a  man  ex- 
amine himself,  and  so  let  him  eat  of  that  bread,  and  drink  of  that 
cup,"  &c.,  1  Cor.  11,  2S.     Here  he  mentions  them  both. 

These  are  the  clear  words  of  the  apostle  Paul,  following  shortly 
after  an  introductory  remark,  to  the  eiiect  that  those  who  would 
use  the  Sacrament,  should  do  so  simultaneously.  Certainly,  there- 
fore, it  was  instituted  not  only  for  the  priests,  but  for  the  w^hole  church. 

This  custom  is  observed  in  the  Greek  church  even  to  this  day, 
and  prevailed  also  in  the  Latin  or  Roman  church,  as  Cyprian  and 
Jerome  testify.  Thus  says  Jerome,  commenting  on  the  prophet 
Zephaniah  :  "  The  priests,  who  administer  the  Sacrament,  and  dis- 
tribute the  blood  of  Christ  unto  the  people,"  &c.  The  Synod  of 
Toledo  testifies  the  same  thing  ;  and  it  would  be  very  easy  to  col- 
lect many  declarations  and  testimonies  in  reference  to  this,  but,  in 
order  to  be  brief,  we  shall  omit  them.  Let  each  Christian  reader 
judge  for  himself,  whether  it  is  right  to  forbid  and  alter  the  order 
and  institution  of  Christ. 

Our  adversaries,  in  their  Confutation,  do  not  consider  how  the 
consciences  of  those,  from  whom  one  of  the  elements  has  been 


OF    BOTH    ELEMENTS    IN    THE    LORD's    SUPPER.  295 

withheld  by  Popery,  are  to  be  consoled  or  excused.  It  would  have 
been  very  appropriate  for  learned  and  pious  doctors  to  exhibit  sub- 
stantial grounds,  for  the  consolation  of  the  conscience  in  this  situation. 

Now,  they  urge  that  it  is  right  and  consistent  with  Christi- 
anity, to  forbid  one  of  the  elements;  and  they  do  not  allow  both 
to  be  used.  In  the  first  place,  they  imagine  that  in  the  early 
church  it  was  the  custom  to  administer  only  one  of  the  elements 
to  the  laity  ;  and  yet  they  are  unable  to  adduce  any  authentic 
case  to  this  effect. 

They  quote  several  passages  from  Luke  the  Evangelist,  concern- 
ing the  breaking  of  bread,  for  instance,  Luke  24,  35,  that  the  Lord 
was  known  of  the  disciples  in  breaking  of  bread,  and  refer  also  to 
additional  passages  in  regard  to  this  subject.  Now,  although  we 
have  no  serious  objection  to  see  some  of  them  referred  to  the  Sacra- 
ment, yet  it  does  not  follow,  that  in  the  beginning  only  one  element 
was  administered  ;  for  it  is  a  common  thing  to  mention  but  a  part 
while  the  whole  is  meant. 

They  likewise  refer  to  lay-communion,  {laica  communio,)  as  if 
it  meant  the  use  of  but  one  element,  which  is  not  true.  For,  when 
the  canons  enjoin  lay-communion  upon  the  priests,  it  is  implied  that, 
by  way  of  chastisement,  they  should  not  themselves  perform  conse- 
cration, but  yet  receive  both  elements  from  others.  Our  adversa- 
ries well  know  this ;  but  in  this  way  they  make  a  display  to  delude 
the  illiterate  and  inexperienced  ;  for  such  men,  w^hen  they  hear  the 
words  communio  laica,  are  at  once  led  to  think  of  a  communion  like 
the  present,  in  which  the  laity  received  one  element  only. 

But  let  us  further  see  how  impudently  our  adversaries  write 
against  the  order  and  institution  of  Christ.  Among  other  reasons 
for  not  administering  both  elements  to  the  laity,  Gabriel  assigns  this 
also:  That  there  rnust  be  a  difference  between  the  priests  and  the 
laity.  And  I  truly  believe  that  the  principal  reason  for  maintaining 
this  doctrine  so  strenuously  at  this  day,  is,  that  the  priesthood  may 
appear  holier  than  the  laity.  This  is  a  human  device,  the  design 
of  which  can  easily  be  inferred. 

In  the  Confutation  they  refer  to  the  children  of  Eli,  1  Sam.  2,36, 
where  the  text  says:  "  That  every  one  that  is  left  in  thine  house 
shall  come  and  crouch  to  him  for  a  piece  of  silver  and  a  morsel  of 
bread,  and  shall  say,  put  me,  I  pray  thee,  into  one  of  the  priest's 
offices,  that  I  may  eat  a  piece  of  bread."  Here,  say  they,  the  one 
element  is  meant;  and  they  add,  our  laity  should  therefore  likewise 
be  satisfied  with  one  part  (office)  of  the  priest,  that  is,  with  one  of 
the  elements. 


296  APOLOGY. 

The  authors  of  the  Confutation  are  certainly  impudent  and  grossly 
stupid  men ;  they  play  and  trifle  with  the  Scriptures  as  they  please, 
referring  the  history  of  the  children  of  Eli  to  the  Sacrament,  for  it 
is  the  condign  punishment  of  Eli  and  his  children,  that  is  here 
described.  Will  they  also  assert  that  the  one  element  is  there- 
fore given  to  the  laity  as  a  punishment  ?  Verily,  they  are  silly 
and  mad. 

The  Sacrament  was  instituted  by  Christ,  to  console  the  alarmed 
conscience,  to  strengthen  our  faith  when  we  believe  that  the  flesh 
of  Christ  was  given  for  the  life  of  the  world,  and  that  by  this  nour- 
ishment we  are  united  with  Christ,  and  obtain  grace  and  life. 

But  our  adversaries  have  come  to  the  conclusion,  that  those  who 
receive  this  sacrament  in  one  form,  are  thereby  to  be  punished ;  and 
they  declare  that  the  laity  must  be  satisfied.  This  is  truly  the 
height  of  arrogance.  But,  sirs,  dare  we  not  ask  why  they  must  be 
satisfied.  Or  are  we  to  consider  every  thing  you  desire  and  say, 
as  true  ? 

Strano-e  indeed  !  how  insolent  and  shameless  our  adversaries  are. 
They  boldly  set  up  their  declarations  as  lordly  commands,  and  say 
without  reserve,  that  the  laity  must  be  satisfied ;  but  why  must 
they  ?  Are  these  the  grounds  on  which  those  are  to  be  exculpated 
before  the  judgment-seat  of  God,  who  have  hitherto  withheld  from 
the  people  one  of  the  elements,  and  have  slain  innocent  men  on  that 
account?  Can  they  comfort  themselves  with  the  declaration  con- 
cerning the  children  of  Eli,  that  they  shall  beg?  This  will  be  a 
sorry  excuse  before  the  judgment-seat  of  God. 

They  further  assign  as  reasons,  why  both  elements  should  not  be 
administered  :  the  danger  of  spilling  a  drop  out  of  the  cup,  and  other 
dreams  of  a  similar  character,  for  the  sake  of  which  the  order  of 
Christ  cannot,  of  right,  be  altered. 

But  even  admitting  it  to  have  been  left  discretionary,  to  use  one 
or  both  elements,  how  could  they  prove  that  they  have  authority  to 
forbid  the  use  of  both  elements  ?  But  it  does  not  belong  to  men  or 
the  church,  to  assume  such  hberty,  or  to  make  7'es  indifferenteSy 
that  is,  things  indifferent,  of  Christ's  institutions. 

We  have  no  desire  to  pass  judgment  upon  these  poor  souls  that 
have  been  deprived,  by  force,  of  the  use  of  one  of  the  elements,  and 
were  compelled  to  endure  wrong.  But  those  who  have  forbidden  the 
use  of  the  two  elements,  and  besides  publicly  preach  and  teach  thus, 
seize  and  destroy  men  on  account  of  it,  heap  upon  themselves  the  ter- 
rible judgment  and  wrath  of  God,  and  we  know  no  way  of  excusing 
them.     Let  them  see  1o  it,  how  they  can  justify  their  design  before 


OF    THE    MARRIAGE    OF    PRIESTS.  297 

God.  Nor  should  we  at  once  receive,  as  the  decision  of  the  churchy 
what  the  bishops  and  priests  resolve ;  especially,  since  the  Scrip- 
tures and  the  prophet  Ezekiel  (7,  26,)  say,  that  priests  and  bishops 
will  come,  who  know  no  divine  command  or  law. 

XI.    OF    THE    MARRIAGE    OF    PRIESTS. 

Although  the  great  and  unheard  of  debauchery  in  fornication  and 
adultery  among  priests,  monks,  &c.,  in  high  institutions,  in  churches, 
and  monasteries,  is  so  well  known  throughout  the  world,  as  to  be 
publicly  sung  and  talked  about;  yet  our  adversaries,  who  framed 
the  Confutation,  are  so  utterly  blind  and  shameless,  as  to  defend  the 
Papal  law  forbidding  marriage,  and  that  too  under  the  specious  pre- 
tence of  spirituality.  Moreover,  although  they  should  feel  heartily 
ashamed  of  this  most  infamous,  lewd,  unbridled,  and  dissolute  life 
in  their  institutions  and  monasteries,  and  this  alone  should  prevent 
them  from  looking  upward  fearlessly,  and  although  their  evil,  rest- 
less consciences  should  fill  them  with  dread,  and  cause  them  to  shrink 
in  the  honorable  and  august  presence  of  your  Majesty;  yet  they 
have  the  audacity  of  the  hangman  ;  they  act  like  Satan  himself,  and 
like  all  desperate  and  wicked  men  they  persevere  in  their  blind  ob- 
duracy, forgetful  of  all  honor,  and  dead  to  all  sense  of  shame.  These 
immaculate  men  have  the  presumption  to  admonish  your  Imperial 
Majesty,  the  Electors,  and  Princes,  "  not  to  tolerate  the  marriage  of 
priests,  to  the  disgrace  of  the  Roman  empire !"  Such  is  the  lan- 
guage they  use ;  as  if  their  shameful  life  were  a  great  honor  to  the 
church. 

How  could  our  adversaries  have  acted  with  greater  impropriety 
and  impudence,  or  more  effectually  disgrace  and  injure  themselves 
before  the  public  ?  Such  impudent  propositions  as  they  make  to  a 
Roman  emperor,  cannot  be  found  in  the  records  of  history.  Were 
they  not  known  to  the  world  ;  had  not  many  pious  and  upright  men, 
even  their  own  canonists,  complained  long  since  among  themselves 
of  this  shameful,  dissolute,  and  dishonorable  conduct ;  if  their  shame- 
ful, infamous,  unholy,  dissolute,  heathenish,  and  epicurean  life,  and 
the  very  dregs  of  all  licentiousness  at  Rome,  were  not  so  apparent 
as  to  admit  of  no  cloaking,  coloring,  or  palliation — their  great  pu- 
rity, their  uncontaminatcd  chastity,  might  be  considered  the  reason 
why  they  will  hear  nothing  about  a  wife  or  matrimony,  and  stigma- 
tize this  holy  estate,  which  the  Pope  himself  calls  the  Sacrament 
of  Holy  Matrimony,  as,  Jnfamiam  Imperii — the  disgrace  of  the 
empire. 

:i8 


298  APOLOGY. 

We  shall  hereafter  state  their  arguments.  In  the  mean  time  let 
each  Christian  reader,  all  honorable  and  pious  men,  carefully  and 
seriously  consider,  how  totally  destitute  of  reverence,  honor,  and 
modesty  these  men  must  be,  who  dare  to  call  holy  matrimony,  which 
the  sacred  Scriptures  extol  in  the  highest  terms,  a  disgrace  and  an 
infamy  to  the  Roman  empire  ;  as  if  the  well-known,  scandalous, 
abominable  licentiousness  of  the  Romanists  and  priests  were  so  great 
an  honor  to  the  church  and  the  empire. 

Now,  these  men  have  the  boldness  to  ask  your  Imperial  Majesty, 
■whom  the  ancient  writings  call  a  chaste  ruler — for  surely  the  pas- 
sage refers  to  your  Imperial  Majesty  :  Pudicus  facie  reg7iabit 
tibique ; — yea,  they  impudently  ask  your  Imperial  Majesty  and  the 
honorable  estates  (representatives)  of  the  empire,  to  countenance 
(God  forbid  it)  such  abominable  licentiousness.  They  ask  you  to 
employ  your  Imperial  power — which  the  Almighty  has  thus  far  gra- 
ciously permitted  your  Imperial  Majesty  to  enjoy  victoriously  and 
happily — in  the  protection  and  defence  of  infamous  sensuality  and 
unheard  of  vice,  which  even  heathens  abominate.  And  in  their 
blood-thirsty,  deluded  hearts,  they  desire,  in  spite  of  all  divine  and 
natural  laws,  of  the  councils  and  their  own  canons,  violently  to  sever 
the  matrimonial  bonds  of  priests ;  cruelly  to  put  to  death  many 
poor,  innocent  men,  for  no  other  offence  but  their  matrimonial  ties^ 
to  slay  the  priests  themselves,  as  great  evil-doers,  on  account  of 
their  marriage,  while  even  heathens  spared  them  in  much  more  seri- 
ous cases  ;  to  drive  many  pious,  innocent  wives  and  children  into 
miserable  exile,  to  make  them  poor  forsaken  widows  and  orphans, 
and  to  satiate  their  diabolical  hatred  with  innocent  blood  :  this  is 
■what  they  boldly  urge  upon  your  Imperial  Majesty. 

But  inasmuch  as  Almighty  God  has  blessed  your  Highness  with 
a  great  degree  of  native  goodness  and  chastity,  and  disposed  your 
Majesty's  exalted,  noble,. Christian  mind  against  countenancing  this 
great  licentiousness,  or  exercising  such  unheard  of  tyranny  ;  and  as 
we  have  no  doubt  that  you  will  consider  this  matter  in  a  nobler  and 
more  Christian  spirit,  than  do  these  wicked  men,  we  hope  that  your 
Majesty  will  make  a  noble  and  gracious  disposition  of  this  matter, 
and  consider  that  we  have  good  grounds  for  our  position  in  the  holy 
Scriptures,  against  which  our  adversaries  adduce  nothing  but  false- 
hoods and  error. 

Nor  are  they  really  sincere  in  defending  this  state  of  celibacy  or 
single  life.  For  they  know  full  well  how  chaste  they  are,  and  how 
few  among  them  are  continent.  But  they  console  themselves  with 
the  phrase  in  their  writings:  Si  non  caste,  tamen  caute  (though 


OF    THE    MARRIAGE    OF    PRIESTS.  299 

Tiot  chaste,  yet  cautious);  find  they  know,  that  to  call  themselves 
chaste  and  to  boast  of  it,  while  they  are  not  so,  seems  like  chastity 
before  the  world,  and  makes  their  Papacy  and  priestcraft  appear 
the  holier  before  men.  For  the  apostle  Peter  has  earnestly  warned 
us,  that  false  prophets  will  deceive  the  people  with  feifned  words, 
2  Peter  2,  3. 

Our  adversaries  take  no  serious  interest  in  the  cause  of  religion, 
which  is  the  principal  thing.  Whatever  they  write,  speak  or  treat 
of,  they  always  appeal  ad  hominem  (to  the  passions  of  men);  they 
show  no  earnestness,  no  fidelity,  they  have  no  heart  for  the  com- 
mon good,  to  afford  relief  to  the  poor  consciences,  or  to  oppressed 
churches  ;  in  fact,  they  are  aiming  at  power,  and  are  zealously  prop- 
ing  it  up  altogether  with  ungodly  hypocritical  fiilsehoods ;  conse- 
quently, it  must  dissolve  like  butter  exposed  to  the  sun.  We  ■can- 
not, therefore,  accept  the  law  of  celibacy  ;  for  it  is  contrary  to  the 
laws  of  God  and  nature,  to  all  the  sacred  writings,  and  to  the  coun- 
cils and  canons  themselves.  It  is,  moreover,  nothing  but  hypocrisy  ; 
dangerous  to  the  conscience,  and  altogether  pernicious  ;  innumerable 
offences,  detestable,  frightful  sins  and  infamy,  result  from  it,  and,  as 
we  see  in  the  priest-cities  and  residences  (capitals)  as  ihey  call  them. 
the  ruin  of  all  public  decency  and  morals. 

The  other  articles  of  our  Confession,  although  certainly  well 
founded,  still  are  not  so  clear  but  that  they  may  be  plausihly  as- 
sailed. But  this  article  is  so  evident,  that  it  is  hardly  necessary  to 
say  any  thing  on  either  side ;  whosoever  is  but  honest  and  fears 
God,  can  easily  decide  for  himself;  and,  although  we  evidently  have 
the  truth  on  our  side,  still  our  adv-ersaries  seek  in  some  way  or  other 
to  assail  our  position  by  artifice. 

In  the  first  pla-ce,  it  is  written  in  Gen.  1,  28,  that  man  and  wo- 
man were  so  created  of  God,  that  they  should  be  fiuitful,  beget 
children,  &c.;  and  that  they  should  exercise  mutual  affection.  We 
are  not  now  speaking  of  the  inordinate  desire  which  succeeded  the 
fall  of  Adam,  but  of  the  natural  atftction  between  man  and  woman, 
which  would  have  been  in  our  nature,  even  if  it  bad  remained  pure. 
And  it  is  the  work  and  order  of  God,  that  mutual  attachment  exist 
between  man  and  woman.  Now,  as  no  one,  except  God  himself,  can 
or  should  alter  the  <livine  order  and  the  inborn  nature  of  God's  crea- 
tures, matrimony  cannot  be  abolishe  I  by  any  human  statute  or  vow. 

Our  adversaries  assail  this  strong  argument  with  mer€  sophistry, 
asserting,  that  immediately  after  the  creation,  the  command:  "Be 
fruitful,  and  multiply,  and  replenish  the  earth,"  was  in  force;  but 
now,   since   the  earth  is  replenished,  marriage   is  not  cnjoinedU 


300  APOLOGY. 

« 

Behold,  how  wonderfully  wise  our  adversaries  are!  By  this  divine 
command,  "  Be  fruitful,  and  multiply,"  which  still  continues  and 
has  never  ceased  to  be  in  force,  man  and  woman  were  so  consti- 
tuted as  to  be  fruitful,  not  only  in  the  beginning,  but  as  long  as 
their  nature  endures.  For  even  as  by  the  command,  Gen.  1,  11 : 
*'  Let  the  earth  bring  forth  grass,  the  herb  yielding  seed,"  &c., 
the  earth  was  so  constituted  as  to  bring  forth  fruit,  not  only 
in  the  beginning,  but  to  produce  grass,  herbs,  and  other  plants 
every  year,  while  its  nature  endures ;  so  man  and  woman  were 
also  created  to  be  fruitful,  as  long  as  nature  continues.  Now,  as 
human  commands  and  laws  cannot  prevent  the  earth  from  pro- 
ducing plants,  so  no  monastic  vow,  or  human  law  can  divest  human 
nature  of  the  sexual  affections,  without  a  special  operation  of  God. 
In  the  second  place,  since  this  divine  work  and  order  is  a  natural 
right,  a  natural  law,  the  jurists  have  properly  called  the  association 
of  man  and  wife  a  natural  law.  Now,  as  this  natural  law  is  immu- 
table, every  one  has  the  right  to  contract  marriage.  For  when 
God  does  not  alter  the  nature,  the  properties  must  remain  which  he 
implanted  in  it,  and  which  cannot  be  changed  by  human  laws.  Hence 
it  is  altogether  puerile  for  our  adversaries  to  say,  that  in  the  begin- 
ning, when  man  was  created,  matrimony  was  commanded,  but  that 
it  is  not  so  now.  It  is  like  saying  that  men  and  women,  born  at  the 
time  of  Adam  and  the  Patriarchs,  had  the  nature  of  men  and  women, 
but  now  it  is  otherwise ;  in  former  times  a  child  was  born  with  its 
natural  propensities,  but  it  is  not  so  now.  We  are  therefore  right  in 
adhering  to  the  declaration  which  the  jurists  have  wisely  and  right- 
fully made,  that  matrimony  is  a  natural  laic.  Now,  if  it  be  a  na- 
tural law,  it  is  the  order  of  God  thus  implanted  in  nature,  and  there- 
fore also  a  divine  law.  And,  inasmuch  as  no  one  has  a  right  to 
change  either  a  divine  or  a  natural  law,  except  God  himself,  every 
one  must  be  at  liberty  to  marry.  For  the  native  affection  existing 
between  man  and  woman,  is  the  creation  and  order  of  God,  It  is 
therefore  right,  and  neither  angel  nor  man  has  power  to  alter  it. 
The  Lord  God  created  not  only  Adam,  but  Eve  also,  not  only  a 
man,  but  also  a  woman,  and  blessed  them,  that  they  might  be  fruit- 
ful. And,  as  we  have  said,  we  are  not  speaking  of  the  inordinate 
desire  which  is  sinful,  but  of  the  natural  affection  which  would  have 
existed  between  man  and  woman,  even  if  their  nature  had  remained 
pure.  The  evil  lust,  since  the  fall,  has  increased  this  inclination,  so 
that  we  have  much  greater  need  now  of  matrimony,  not  only  to 
propagate  the  human  race,  but  also  to  prevent  sin.  This  clear 
argument  is  irrefutable  ;  the  devil  Jind  all  the  world  cannot  shake  it. 


6f  the  marriage  of  priests.  301 

In  the  third  place,  Paul  says:  "To  avoid  fornication,  let  every 
man  have  his  own  wife,  and  let  every  woman  have  her  own  hus- 
band,''  1  Cor.  7,  2.  This  is  a  general  command,  and  it  pertains  to 
all  who  are  not  naturally  fitted  for  celibacy.  Our  adversaries  re- 
quire us  to  show  a  divine  command  enjoining-  marritige  upon  priests; 
as  if  they  were  not  men.  Whatever  the  Scripture  says  concerning 
the  whole  human  race  generally,  is  certainly  applicable  to  the  priests 
also.  Paul  here  commands  those  who  have  not  the  gift  of  conti- 
nence to  marry  ;  for,  soon  afterwards  he  explains  himself,  sayino-: 
"  It  is  better  to  marry  than  to  burn  ;"  1  Cor.  7,  9.  And  Matt  19, 
11,  Christ  clearly  says:  "  All  men  cannot  receive  this  saying,  save 
they  to  whom  it  is  given." 

As  then,  since  the  fall  of  Adam,  both  the  natural  atfcction  and 
the  inborn  evil  lust  exist  in  all  of  us,  and  this  lust  foments  the  na- 
tural desires,  so  that  matrimony  is  even  more  necessary  than  before 
the  corruption  of  human  nature,  Paul  thus  speaks  of  matrimony,  in 
order  to  assist  our  weakness ;  anfl  to  prevent  burning  passion,  he 
commands  those  to  marry,  to  w4iom  marriage  is  necessar3\  And 
the  declaration:  "It  is  better  to  marry  than  to  burn,"  cannot  be 
abolished  by  any  human  law  or  monastic  vow  ;  for  no  law  can  change 
the  inborn  constitution  of  our  nature.  All,  therefore,  who  are  sub- 
ject to  sexual  passion,  have  the  right  to  marry;  and  all  those  who 
are  unable  to  continue  truly  pure  and  chaste,  are  bound  to  follow 
the  command  of  Paul :  To  avoid  fornication  let  each  one  have  his 
own  wife.    In  this  matter  each  one  must  examine  his  own  conscience. 

Now  as  our  adversaries  assert  that  we  should  pray  to  God  for 
chastity,  and  mortify  our  bodies  by  fasting  and  labor,  they  should 
of  right  practise  such  mortification.  But,  as  we  have  already  said, 
our  opponents  are  not  in  earnest  in  this  matter — they  trifle  and  pre- 
varicate at  pleasure.  If  it  were  possible  for  every  one  to  be  conti- 
nent, there  would  be  no  need  of  a  special  divine  gift,  but  Christ, 
the  Lord,  says,  that  this  is  a  special  gift  of  God,  and  that  all  men, 
cannot  receive  this  saying.  God  therefore  wishes  all  others  to  en- 
ter into  the  state  of  matrimony  which  he  has  instituted  ;  for  he  does 
not  desire  his  creation  and  ordinance  to  be  treated  with  contempt; 
but  would  have  men  to  be  chaste,  namely,  to  enter  into  the  state 
of  matrimony  which  he  instituted  to  preserve  conjugal  purity 
and  chastity,  in  like  manner  as  he  wishes  us  to  use  the  meat  and 
drink  which  he  created  for  our  subsistence.  Gerson  tells  us,  that 
many  pious  and  eminent  men  attempted  to  establish  themselves  in 
chastity  by  mortifying  the  body,  and  yet  failed.  St.  Ambrose  is 
therefore  right  in  saying,  "  that  continence  may  be  recommended. 


802  APOLOGY. 

but  not  commanded."  If  any  man  should  say,  that  Christ  the  Lord 
commends  those  that  made  themselves  eimuchs  for  the  sake  of  the 
kingdom  of  heaven,  he  should  consider  that  Christ  speaks  of  those 
who  have  the  gift  of  continence  ;  for  this  reason  he  adds  :  "  He  that 
is  able  to  receive  it,  let  him  receive  it,"  Matt.  19,  12.  The  false 
chastity  in  the  monasteries  and  cloisters  is  not  pleasing  to  the  Lord. 
We  admit,  that  true  chastity  is  a  noble,  divine  gift ;  but  we  are 
speaking  of  the  injustice  of  liiws  pj-ohibitiiig  marriage,  and  of  those 
who  have  not  received  this  gift.  Marriage  must  therefore  be  left 
free,  and  the  consciences  of  men  unfettered. 

In  the  fourth  place,  this  Papal  law  is  contrary  also  to  the  canons 
and  to  the  ancient  councils.*  For  the  ancient  canons  do  not  forbid 
marriage,  nor  do  they  dissolve  the  state  of  matrimony ;  although 
they  remove  those  from  their  ecclesiastical  offices,  who  contract 
marriage.  At  that  time,  under  certain  circumstances,  this  was  rather 
a  favor  than  a  punishment.  But  the  new  canons,  which  were  not 
made  in  the  councils,  but  by  the  Popes,  forbid  marriage,  and  dissolve 
it  when  contracted.  It  is  evident,  then,  that  this  is  contrary  to  the 
Scripture,  and  to  the  commandment  of  Christ,  who  says:  "What 
therefore  God  hath  joined  together,  let  no  man  put  asunder," 
Matt.  19,  6. 

Our  adversaries  vociferously  maintain  that  celibiicy  or  chastity 
is  enjoined  upon  the  priests  by  the  councils.  We  do  not  oppose  the 
councils  in  this  matter,  (for  they  do  not  forbid  marriage,)  but  the  new 
law  which  the  Popes  made  contrary  to  the  councils.  The  Pontiffs 
themselves,  therefore,  reject  the  decision  of  the  councils,  while  they 
undertake  to  command  others  to  submit  to  these  decisions,  at  the 
hazard  of  incurring  the  divine  wrath  and  eternal  condemnation. 
Hence  the  law,  forbidding  the  marriage  of  priests,  is  really  a  Popish 
law  of  Roman  tyranny.  For  thus  the  prophet  Daniel  describes  the 
kinodom  of  Antichrist:  "Neither  shall  he  regard  the  God  of  his 
fathers,  nor  the  desire  of  women,"  Dan.  11,  37. 

In  the  fifth  place,  while  they  do  not  maintain  this  ungodly  law 
for  the  sake  of  holiness,  or  from  ignorance,  (for  they  certainly  know 
that  they  do  not  observe  chastity,)  they  give  occasion  for  the  gross- 
est hypocrisy,  by  making  a  false  display  of  holiness.  They  say 
that  chastity  is  required  of  the  priests  because  they  must  be  holy 
and  pure,  as  if  matrimony  were  impurity,  or  as  if  we  could  more 
readily  become  holy  and  just,  in  the  sight  of  God,  in  celibacy  than 
in  matrimony.  To  prove  this  they  refer  to  the  priests  under  the 
law  of  Moses ;  for,  say  they,  while  the  priests  ministered  in  the 
Temple,  they  were  required  to  withdraw  from  their  wives ;  there- 


OF    THE    MARRIAGE   OF    PRIESTS.  803 

fore,  as  the  priests,  under  the  New  Testament  dispensation,  are  to 
pray  without  ceasing,  they  shoiik!  observe  perpetual  continence. 
This  inappropriate,  foolish  comparison  is  introduced  by  thera  as  a 
clear  and  positive  argument,  fully  establishing  the  obligation  of  the 
priests  to  perpetual  chastity.  But,  even  if  this  simile  were  applica- 
ble or  appropriate,  it  would  simply  show,  that  the  priests  should 
withdraw  from  their  wives  only  when  they  are  to  engage  in  church 
services-  Besides,  it  is  one  thing  to  pray,  and  another  to  perform 
the  functions  of  a  priest  in  the  church  ;  for  many  saints  have  prayed 
without  having  ministered  in  the  Temple,  nor  were  they  prevented 
from  so  doing  by  living  with  their  wives.  But  we  shall  now  reply 
to  these  fictions  in  regular  order.  First,  our  adversaries  cannot 
deny,  but  must  acknowledge,  that  among  believing  Christians  matri- 
mony is  a  pure  and  holy  state,  being  sanctified  by  the  Word  of  God. 
For  it  was  instituted  of  Gofl,  and  it  is  established  by  his  Word,  as 
the  Scripture  abundantly  testifies.  Christ  says:  "What  God  hath 
joined  together,  let  no  man  put  asunder,"  Matt.  19,  6.  Here  we 
are  told,  that  God  unites  man  and  wife  in  matrimony;  hence  it  is 
a  pure  and  holy,  noble  and  commendable  work  of  God. 

And  concerning  marriage,  meats,  and  the  like,  Paul  says,  1  Tim. 
4,  5  :  "For  it  is  sanctified  by  the  Word  of  Go<l  anrl  prayer" — First, 
by  the  divine  Word,  through  which  the  heart  is  assured  that  matri- 
mony is  pleasing  to  the  Lord  God  :  secondly,  by  prayer,  that  is, 
by  returning  thanks,  which  is  done  in  faith,  when  we  enter  into 
the  state  of  matrimony,  and  receive  our  meat  and  drink  with 
thankfulness. 

1  Cor.  7,  14,  we  find  :  "  The  unbelieving  husband  is  sanctified 
by  the  wife" — that  is,  matrimony  is  pure  and  good,  a  Christian  and 
holy  state,  on  account  of  faith  in  Christ,  and  we  may  enjoy  it  with 
thanksgiving,  as  we  do  meats  and  drinks. 

Again,  1  Tim.  2,  lo:  "Notwithstanding,  she  shall  be  saved  in 
child-bearing,  if  they  continue  in  faith,"  &c.  How  our  adversaries 
would  triumph,  if  they  were  able  to  adduce  passages  like  these,  in 
favor  of  their  priestly  chastity.  Paul  says  that  the  wife  shall  be 
saved  in  child-bearing.  How  could  the  holy  apostle  have  spoken 
more  emphatically  against  the  shameful  hypocrisy  of  their  abomin- 
able and  false  continence,  than  by  saying,  that  they  shall  be  saved 
in  their  conjugal  works,  in  child-bearing,  in  their  domestic  offices,  &c. 
But  what  does  Paul  mean?  He  expressly  adds:  If  they  continue 
in  faith,  S)'c. ;  for  the  duties  and  labors  of  matrimony  in  themselves, 
without  faith,  are  not  commended  by  him.  Thus  he  desires  above 
all,  that  they  should  have  God's  Word,  and  faith,  through  which 


304  APOLOGY. 

(as  he  invariably  says)  they  receive  the  remission  of  their  sins,  and 
are  reconciled  to  God.  Then  he  mentions  the  duties  of  woman's 
office  and  vocation,  as  good  works  should  follow  faith  in  the  case  of 
every  Christian,  and  as  all  are  bound  to  be  useful  to  others  in  their 
calling.  Now,  as  these  good  works  are  pleasing  to  God,  so  also  do 
the  works,  which  a  believing  woman  performs  in  her  vocation,  please 
God  ;  and  the  woman  that  attends  to  the  duties  of  her  calling  in  the 
matrimonial  estate,  shall  be  saved. 

These  passages  show  that  matrimony  is  a  holy  and  Christian 
state.  Now  if  that  may  be  called  purity,  which  is  holy  and  ac- 
ceptable in  the  sight  of  God,  then  marriage  is  such,  because  it  is  es- 
tablished by  the  Word  of  God.  Paul  says,  Tit.  1,  15  :  "  Unto  the 
pure  all  things  are  pure" — that  is,  unto  those  who  believe  in  Christ. 
Wherefore,  as  the  chastity  of  the  ungodly  is  impure,  so  matrimony, 
on  the  part  of  believers,  is  holy  on  account  of  the  divine  Word 
and  f^iith. 

But  if  our  adversaries  mean  by  purity,  the  absence  of  concupis- 
cence, the  heart  is  pure  when  its  evil  desires  are  mortified.  For 
the  law  of  God  does  not  forbid  marriage,  but  concupiscence,  adul- 
tery, and  fornication  ;  therefore  outward  celibacy  is  not  true  purity  ; 
yea,  there  may  be  greater  purity  in  the  heart  of  a  husband,  as  in 
the  case  of  Abraham  and  Jacob,  than  in  many  who  really  preserve 
their  bodily  chastity. 

Finally,  if  they  call  continence  purity,  on  the  ground  that  it  jus- 
tifies us  before  God,  rather  than  matrimony,  they  are  in  error.  For 
we  obtain  the  remission  of  sin  without  merit,  for  the  sake  of  Christ 
alone,  when  we  believe  that  we  receive  the  grace  of  God,  through 
the  blood  and  death  of  Christ.  But  our  adversaries  will  exclaim, 
that  we,  like  Jovian,  place  marriage  upon  an  equality  with  celibacy. 
We  shall  not,  however,  for  the  sake  of  their  declamation,  deny  di- 
vine truth  and  the  doctrine  of  Christ,  and  of  righteousness  by  faith, 
as  exhibited  above.  Nevertheless,  we  are  not  disposed  to  withhold 
the  praise  and  commendation  due  to  celibacy,  nay,  we  admit  that  it 
is  a  superior  gift.  For,  even  as  wisdom  in  a  ruler  is  a  gift  superior 
to  others  ;  so  continence  is  a  higher  gift  than  the  state  of  matrimony. 
And  yet,  as  no  sovereign  is  more  just  before  God  on  account  of  his 
ability  and  prudence,  than  is  any  other  man  on  account  of  his  skill, 
so  continence  has  no  more  justifying  power  before  God,  although  a 
superior  gift,  than  the  state  of  matrimony  as  such.  Let  each  one 
faithfully  employ  his  talent,  and  remember  that  the  remission  of 
sins  is  obtained  for  Christ's  sake,  through  faith,  and  that  this  is  the 
ground  on  which  we  are  accounted  just  before  God. 


OF    THK    MARRIAGE    OF     PRIESTS.  305 

Christ  the  Lord  and  Paul  commend  celibacy,  not  because  it  has 
any  justifying  power  before  God,  but  because  those  who  remain  un- 
married, being  unembarrassed  by  domestic  cares,  the  management 
of  a  family,  &c.,  have  a  better  opportunity  to  read,  to  pray,  write, 
and  make  themselves  useful.  Hence  Paul  says  to  the  Corinthians, 
that  celibacy  is  commended,  because  this  state  affords  a  belter  op- 
portunity to  read  God's  Word  and  to  instruct  others.  Nor  does 
Christ  unqualifiedly  commend  those  who  made  themselves  eunuchs, 
but  adds:yb?'  the  sake  of  the  kingdom  of  heaven;  that  is,  that  they 
may  more  easily  learn  and  teach  the  Gospel.  He  does  not  say,  that 
celibacy  merits  the  forgiveness  of  sins. 

As  to  the  case  of  the  Levitical  priests,  we  have  already  replied 
that  this  does  not  prove  that  celibacy  is  required  of  the  priests.  Nor 
does  the  law  of  Moses,  with  its  ceremonies' respecting  purity  or  im- 
purity, at  all  concern  us  as  Christians.  According  to  that  law,  if  a 
man  "  touched"  his  wife,  he  was  impure  for  a  time,  but  now  the 
Christian  husband  does  not  become  unclean  on  that  account ;  for  the 
New  Testament  says  :  "Unto  the  pure  all  things  are  pure."  By  the 
Gospel  we  are  liberated,  not  only  from  the  laws  pertaining  to  impu- 
rity, but  from  all  the  ceremonies  of  Moses.  Now,  if  any  one  should 
undertake  to  defenrl  celibacy,  for  the  purpose  of  imposing  upon  the 
conscience  these  Levitical  observances,  we  must  oppose  him  even  as 
zealously  as  the  Apostles  opposed  the  Jews,  Acts  15,  7-10,  because 
they  wished  to  bind  the  Christians  to  the  law  of  Moses  and  to 
circumcision. 

But  pious  Christians,  in  the  state  of  matrimony,  will  know  how 
to  observe  moderation  in  the  conjugal  relation.  For  those  who  are 
engaged  in  the  affairs  of  government,  or  occupy  ecclesiastical  offices, 
and  have  to  labor,  must  indeed  he  chaste  even  in  wedlock.  The 
burdens  of  important  affairs,  in  which  countries  and  nations,  govern- 
ments and  churches  are  interested,  are  a  good  remedy  against  the  lusts 
of  the  old  Adamic  nature.  The  pious  are  aware  also,  that  Paul 
says,  1  Thess.  4,  4,  5 :  "  That  every  one  of  you  should  know  how 
to  possess  his  vessel  in  sanctification  and  honor ;  not  in  the  lust  of 
coricu[)iscence."  But  what  can  the  chastity  of  so  many  thousands 
of  monks  and  priests  be,  who,  without  any  concern,  live  in  all  man- 
ner of  indulgence,  in  idleness  and  extravagance,  without  the  Word 
of  God,  which  they  neither  learn  nor  regard  ?  Every  species  of 
licentiousness  must  follow  such  a  hfe.  Such  men  can  practise  nei- 
ther Levitical  nor  constant  chastity. 

Many  heretics,  who  understood  neither  the  law  of  Moses  nor  its 
application,  spoke  contemptuously  of  marriage ;  yet  on  account  of 

39 


306  APOLOGY. 

this  bypocritical  display  they  were  regarded  as  holy.  Epipharaus 
violently  complained  that  the  Encratites  gained  a  high  reputation 
among  the  ignorant,  by  their  hypocritical  display,  especially  of  chas- 
tity. They  drank  no  wine,  not  even  in  the  sacrament  of  the  Lord's 
Supper ;  they  abstained  altogether  from  fish  and  meat ;  they  were 
even  holier  than  the  monks,  who  eat  fish ;  they  also  abstained  from 
marriage.  This  at  first  made  a  great  show,  and  they  believed  that 
these  works  and  this  fictitious  hohness  reconciled  God,  as  our  adver- 
saries teach. 

Paul,  in  writing  to  the  Colossians,  vehemently  opposes  this  hypoc- 
risy and  pretended  angelic  holiness.  For,  when  men  fall  into  such 
error,  as  to  hope  to  be  made  pure  and  holy  in  the  sight  of  God 
through  such  hypocrisy,  the  doctrine  of  Christ  is  altogether  sup- 
pressed ;  and  these  hypocrites  do  not  understand  the  gift  of  God,  or 
his  command  ;  for  he  would  have  us  use  his  gifts  with  thanksgiving. 
We  mio-ht  easily  refer  to  examples  showing  that  many  pious  and 
conscientious  souls  have  been  grieved  and  endangered,  because  they 
were  not  properly  inforraed  that  matrimony,  with  its  obligations  and 
relations,  is  of  a  holy  and  Christian  character.  This  great  evil 
resulted  from  the  inappropriate  preaching  of  the  monks,  who  com- 
mended celibacy  and  continence  beyond  measure,  and  decried  the 
matrimonial  estate  as  an  impure  life,  full  of  sin,  and  a  great  impedi- 
ment to  salvation. 

But  our  adversaries  do  not  contend  so  strenuously  for  celibacy 
because  they  have  any  real  confidence  in  this  show  of  holiness  ;  for 
they  know  that  at  Rome,  as  well  as  in  all  their  institutions,  the 
grossest  lasciviousness  prevails,  without  disguise  or  concealment- 
Nor  do  they  seriously  desire  to  live  chaste,  but  knowingly  practise 
this  hypocrisy  before  the  people  ;  they  are  therefore  worse,  and  more 
detestable  than  the  heretical  Encratites,  among  whom  there  was  at 
least  more  earnestness  ;  but  these  Epicureans  are  not  sincere  ;  on  the 
contrary,  they  scorn  God  and  men,  and  make  these  pretences  for  the 
sole  purpose  of  enabling  them  to  continue  their  unbridled  indulgence. 
hi  the  dxth  place,  though  we  have  so  many  reasons  for  rejecting 
the  Papal  law  of  celibacy,  it  is,  besi<les,  pro(kictive  of  incalculable 
danger  to  the  conscience,  and  of  numberless  offences.  Now,  even 
if  this  Papal  law  were  not  unjust,  still  this  oppression  of  conscience, 
destroying  an  untold  number  of  souls,  should  certainly  deter  all 
honest  men  from  embracing  it. 

Many  honorable  men,  and  among  them  even  their  own  bishops,  can- 
onists, &c.,  have  made  complaint  of  the  severe  burden  of  celibacy ;  and 
they  discovered  that  they  themselves  as  well  as  others,  fell  into  great 


OF    THE    MARRIAGE    OK    PRIESTS,  307 

danger  of  conscience  on  account  of  it.  But  no  one  paid  any  atten- 
tion to  this  grievance.  Moreover,  it  is  manifest  that  it  corrupts 
the  public  morals,  wherever  there  arc  priestly  institutions,  and  pro- 
duces the  most  abominable  immorality,  sin,  infamy,  and  monstrous 
vices.  Rome  can  see  herself  faithfully  portrayed  in  the  satyres  and 
other  writings  of  the  poets. 

Thus,  almighty  God  avenges  the  rejection  of  his  gift  and  of 
his  commandment  on  those  who  forbid  marriage.  Now,  as  useful 
laws  have  frequently  been  altered  when  the  general  good  required 
it,  why  should  not  this  law  be  altered,  when  so  many  cogent  rcn^ons 
and  oppressive  bonds  upon  the  conscience  call  for  its  alteration  ? 

We  see  that  these  are  the  latter  days.  As  the  aged  are  weaker 
than  the  young,  so  the  whole  world  and  all  nature  are  in  their  last 
days  and  decline.  Sin  and  vice  are  not  decreasing,  but  waxing 
greater  every  day.  We  should,  therefore,  so  much  the  more  freely 
employ  the  remedy  which  God  has  given,  namely,  the  state  of  mat- 
rimony, to  put  down  this  licentiousness.  We  learn  from  the  book 
of  Genesis,  that  the  vice  of  fornicrition  prevailed  before  the  deluge; 
and  in  Sodom,  Sibaris,  Rome,  anrl  other  cities,  abominable  debauch- 
ery prevailed,  before  they  were  destroyed.  These  examples  portray 
what  will  come  to  pass  in  the  latter  days,  immediately  before  the 
■end  of  the  world.  Inasmuch,  then,  as  experience  also  shows  that 
licentiousness  prevails  more  extensively  now  than  it  ever  did  before, 
faithful  bishops  and  governments  should  much  rather  make  laws  to 
encourage  than  to  forbid  marriage,  and  commend  it  by  w^ord,  work, 
tmd  example.  Such  is  the  duty  of  the  government,  which  is  ■bound 
to  use  all  diligence  in  preserving  decency  and  order. 

Now,  God  has  given  the  world  over  to  such  blindness,  that  adul- 
tery and  fornication  are  tolerated  almost  w-ith  impunity,  but  on  the 
other  hand,  punishment  is  imposed  upon  matrimony.  This  is  truly 
astonishing.  The  preacher  should  admonish  those  who  have  the 
gift  of  continence,  not  to  despise,  but  to  use  it  to  the  honor  of 
God,  and  exhort  others,  to  whom  marriage  is  needful,  to  embrace 
that  state. 

In  many  instances,  the  Pope  daily  dispenses  with  useful  laws,  highly 
important  to  the  general  good,  and  which  he  should  never  suspend. 
But  in  the  law  of  celibacy,  he  is  inflexible,  notwithstanding  that  it 
is  known  to  be  a  mere  human  law.  They  have  cruelly  slain  many 
good  men,  who  never  injured  any  one,  merely  because  they  married 
for  conscience'  sake.  It  is,  therefore,  to  be  feared  that  like  the  blood 
of  Abel,  this  sin  will  so  loudly  cry  to  heaven,  that  they  will  never 
he  able  to  get  over  it,  but  will  havr  to  tremble -as  Cain  dicL     A^ 


308  APOLOGY. 

this  Cain-like  shedding  of  innocent  blood,  shows  that  this  doctrine 
of  celibacy  is  diabolical ;  for  Christ  the  Lord  calls  the  devil  a  mur- 
derer, who  would  with  the  greatest  delight  maintain  this  tyrannical 
law  with  nothing  but  blood-shed  and  murder. 

We  are  well  aware  that  some  loudly  denounce  us  as  schismatics. 
But  having  sought  peace  and  union,  with  all  due  diligence,  our  con- 
sciences are  altogether  at  rest,  since  our  adversaries  will  not  be  satis- 
fied, unless  (God  forbid)  we  deny  the  clear,  divine  truth,  and  con- 
sent with  them  to  receive  this  detestable  Papal  law,  to  tear  from 
each  other,  pious,  innocent  husbands  and  vs'ives,  to  murder  the  mar- 
ried priests,  to  drive  off  innocent  wives  and  children  into  misery,  and 
to  shed  innocent  blood  without  any  cause.  But  inasmuch  as  it  is 
certain  that  such  acts  are  not  pleasing  to  God,  we  should  rejoice 
that  we  have  no  union  or  communion,  nor  any  part  with  our  adver- 
saries, in  the  shedding  of  so  much  innocent  blood. 

We  have  pointed  out  the  reasons,  why  we  cannot  conscientiously 
agree  with  our  adversaries  to  defend  celibacy  ;  for  it  is  contrary  to 
all  divine  and  natural  laws,  and  contrary  to  the  canons  themselves. 
Besides,  it  is  altogether  dangerous  and  hypocritical ;  because  they 
do  not  so  strenuously  maintain  this  feigned  continence  on  account  of 
holiness,  or  from  ignorance  on  the  subject.  They  know  full  w^ell 
that  every  one  is  acquainted  with  the  state  of  things  in  their  high 
institutions,  which  we  could  name;  but  they  defend  celibacy  only 
for  the  purpose  of  maintaining  their  tyranny  and  dominion.  No 
honest  man  can  gainsay  the  clear  and  strong  arguments  adduced 
above.  The  Gospel  leaves  the  state  of  matrimony  free  to  all  those 
who  feel  its  necessity  ;  but  yet  it  does  not  compel  those  to  marry, 
who  have  the  gift  of  continence,  if  it  only  be  true,  and  not  hypocri- 
tical. This  right,  we  maintain,  must  be  conceded  to  the  priests  also ; 
and  we  will  not  force  any  one  into  celibacy,  nor  separate  pious  con- 
sorts, or  dissolve  the  ties  of  matrimony. 

W^e  have  now  briefly  presented  some  of  our  grounds  for  the  pres- 
ent, and  also  stated  what  shallow  artifices  and  dreams  they  attempt 
to  refute  them  with.  We  shall  now  show  how  forcibly  they  defend 
their  Papal  law.  First,  they  say,  that  God  revealed  this  law. 
Here  may  be  seen  the  utter  shamelessness  of  these  ungodly  men. 
They  are  bold  enough  to  assert  that  their  prohibition  of  marriage  is 
revealed  of  God,  whereas  it  is  palpably  opposed  to  the  Scriptures, 
and  to  Paul,  when  he  says :  "  To  avoid  fornication,  let  each  one 
have  his  own  wife,"  1  Cor.  7,  2.  Again,  if  the  Scriptures  and  the 
canons  expressly  forbid  any  dissolution  of  existing  marriages,  how 
<lare  these  knaves  object  to  it,  and  abuse  the  high  and  holy  name  of 


OF    THE    MARRIAGE    OF    PRIESTS.  309 

the  divine  Majesty,  so  boldly  and  impudently  ?  Paul  the  apostle 
plainly  states  what  god  first  introduced  that  law,  namely,  Satan 
himself;  for  he  calls  it  the  doctrine  of  devils,  1  Tim.  4,  1-3.  And, 
indeed,  the  fruits  show  us  the  character  of  the  tree,  when  we  see 
what  terrible,  abominable  vices  have  sprung  from  it, — as  in  Rome  for 
instance, — and  see  ihat  the  devil  is  constantly  producing  murder  and 
blood-shed  from  this  law. 

The  second  argument  of  our  adversaries  is,  that  the  priests  must 
be  pure,  as  the  Scripture  says:  "  Be  ye  clean  that  bear  the  vessels 
of  the  Lord,''  Isaiah  52,  11.  We  have  already  refuted  this  argu- 
ment;  for  we  have  clearly  shown  that  chastity  without  foith,  is  not 
purily  before  God,  and  that  matrimony  is  holiness  and  purity  on  ac- 
count of  faith,  as  Paul  says:  "  Unto  the  pure  all  things  are  pure,'* 
Tit.  1,  1-5.  Thus  we  have  abundantly  shown  that  the  ceremonies 
of  Moses  respecting  cleanness  and  uncleanness,  cannot  properly  be 
applied  to  this  subject ;  for  the  Gospel  requires  purity  of  heart.  And 
there  is  no  doubt  that  the  hearts  of  Abraham,  Isaac,  Jacob,  and  the 
Patriarchs,  who  had  many  wives,  were  purer  than  the  hearts  of 
many  virgins  who  were  really  pure,  so  far  as  bodily  chastity  is  con- 
cerned. But  when  Isaiah  says :  "  Be  ye  clean  that  bear  the  vessels 
of  the  Lord,"  this  is  to  be  understood  as  applying  to  Christian  holi- 
ness in  general,  and  not  merely  to  celibacy.  But  even  this  passage 
commands  the  impure  unmarried  priests  to  marry  and  become  pure; 
for,  as  we  said  heretofore,  marriage  is  purity  unto  Christians. 

Their  third  argument  is  ihe  most  monstrous  of  all,  namely,  that 
the  marriage  of  priests  is  heresy.  Have  mercy  on  our  poor  souls, 
dear  sirs,  and  spare  us!  This  is  quite  a  new  thing,  that  the  holy 
state  of  matrimony,  which  God  created  in  Paradise,  has  become 
heresy  ;  then,  indeed,  the  whole  world  would  be  full  of  heretics.  It 
is  a  barefaced  falsehood  that  the  marriage  of  piiests  is  Jovian  heresy, 
or  that  it  was  condemned  as  such  by  the  church.  For,  at  the  time 
of  Jovian,  the  church  knew  nothing  of  this  Papal  law,  by  which 
marriage  is  wholly  forbidden  to  the  priests  ;  and  our  adversaries  are 
well  aware  of  this  ;  but  they  frequently  quote  ancient  heresies,  with 
which  they  compare  our  doctrine,  contrary  to  their  own  convictions, 
for  the  sole  purpose  of  making  the  impression  upon  the  illiterate, 
that  our  doctrine  was  formerly  condemned  by  the  church,  and  thus 
exciting  every  body  against  us.  Such  are  the  artifices  they  prac- 
tise, and  this  is  the  reason  why  they  were  unwilling  to  favor  us  with 
a  copy  of  the  Confutation.  They  were  fearful  that  their  palpable 
falsehoods  might  be  answered,  and  that  they  would  then  incur  eter- 
nal infamy  among  all  posterity.   But  touching  the  doctrine  of  Jovian, 


SlO  APOLOGY. 

we  have  already  stated  our  views  on  the  suhjects  of  chastity  and 
matrimony.  And,  while  we  do  not  say  that  matrimony  is  equal  to 
virgin  purity,  we  hold  that  neither  celibacy  nor  marriage  justifies 
men  before  God. 

With  these  vain,  loose  arguments  they  endeavor  to  defend  the 
Papal  law  of  celibacy,  which  has  occasioned  so  much  vice  and  im- 
morality. The  princes  and  bishops,  who  believe  these  teachers,  will 
plainly  perceive  whether  these  arguments  will  hold  good,  when  the 
hour  of  death  shall  come,  and  they  must  render  an  account  unto 
God  for  having  dissolved  the  marriage  of  pious  consorts;  for  abus- 
ing and  torturing  them;  for  putting  so  many  priests  to  death,  and 
shedding  innocent  blood,  regardless  of  all  the  lamentations,  the  cries, 
and  tears  of  so  many  widows  and  orphans.  These  are  things  they 
dare  not  think  of  doing.  The  tears  of  poor  widows,  and  the  blood 
of  the  innocent,  are  not  forgotten  in  heaven ;  they  will,  in  due  time, 
cry  out  before  high  heaven  against  such  tyrants,  unto  God  the  righ- 
teous judge,  as  forcibly  as  did  the  holy,  innocent  blood  of  Abel. 
Now,  when  God  shall  judge  this  cruelty,  our  adversaries  will  see 
that  their  arguments  are  mere  straw  and  stubble,  and  that  God  is  a 
consuming  fire  before  which  nothing  can  stand  that  is  contrary  to 
the  divine  Word,  1  Pet.  1,  26. 

But,  at  all  events,  our  princes  and  rulers  would  have  the  conso- 
lation of  knowing  that  they  acted  with  a  clear  conscience.  For, 
thouo-h  the  marriage  of  priests  were  objectionable,  which  we  do  not 
admit,  still  it  is  directly  contrary  to  the  Word  and  will  of  God,  that 
our  adversaries  thus  dissolve  existing  marriage  contracts,  throw  poor 
innocent  persons  into  misery,  and  slay  them.  True,  our  rulers  take 
no  pleasure  in  innovations  and  schisms,  yet  in  so  just  and  clear  a  case, 
they  are  bound  to  let  the  Word  and  truth  of  God  overrule  every 
thing  else.     May  God  grant  this,  through  his  grace.    Amen  I 


XII.    OF    THE    MASS. 

In  the  first  place,  w^e  must  mention,  by  way  of  introduction,  that 
we  do  not  abolish  the  mass ;  for  mass  is  held  in  our  churches  on 
every  Sunday  and  festival,  when  the  Sacrament  is  administered  to 
those  who  desire  it,  that  is,  after  they  have  been  examined  and  ab- 
solved. Besides,  the  real  Christian  ceremonies  are  likewise  observed, 
in  reading,  singing,  praying,  &c. 

Our  opponents  enter  into  a  lengthy,  bungling,  and  puerile  discus- 
sion about  the  use  of  the  Latin  language  in  mass,  and  about  the  great 


OF    THE    MASS.  311 

benefit  derived,  even  by  the  illiterate,  who  do  not  understand  the 
Latin  language,  from  hearing  mass,  in  the  faith  of  the  church.  They 
imagine  that  attending  mass,  is,  of  itself,  an  efficacious  divine  ser- 
vice, even  when  not  a  word  is  heard  or  understood.  We  shall  not 
treat  these  assertions  with  the  severity  they  deserve,  but  are  con- 
tent to  leave  them  to  the  judgment  of  intelligent  men.  We  refer 
to  them,  simply  to  show  that  the  Latin  mass,  lessons,  and  prayers, 
are  also  retained  among  us. 

But  inasmuch  as  these  ceremonies  are  designed  to  afford  the  peo- 
ple an  opportunity  to  learn  the  Scripture  and  God's  Word,  that  they 
may  fear  God,  obtain  consolation,  and  learn  to  pray  aright, — for 
this  is  the  object  of  ceremonies — we  retain  the  Latin  language  for 
the  sake  of  those  who  understand  the  Latin,  and  combine  with  it 
the  use  of  German  hymns,  for  the  benefit  of  the  people  and  their 
instruction  in  the  fear  and  knowledge  of  God.  This  custom  was 
always  approved  in  the  church,  and  in  all  our  churches  the  people 
sung  more  or  less  German  hymns  ;  consequently,  this  custom  cannot 
be  so  new.  But  where  is  the  Pharisaic  doctrine  to  be  found,  that 
hearing  mass  without  understanding  it,  is  meritorious  and  salutary, 
ex  opere  opcrato  ?    Shame  upon  ye  sophists,  with  your  dreams. 

But  our  practice  of  holding  no  private,  but  public  mass  alone, 
when  the  congregation  receive  the  sacrament  of  the  Lord's  Supper, 
is  not  contrary  to  the  principles  of  the  universal  Christian  church ; 
for  even  to  this  day,  no  private  mass  is  held  in  the  Greek  churches ;  they 
have  but  one  kind  of  mass,  and  that  is  held  on  Sundays  and  great 
festivals.  All  this  shows  what  was  the  ancient  practice  of  the 
church.  The  teachers  who  lived  prior  to  the  time  of  St.  Gregory, 
never  mention  private  mass  in  any  of  their  writings.  We  shall  not, 
for  the  present,  show  how  private  mass  originated.  This  is  certain, 
that  when  the  mendicant  orders  and  the  monks  had  begun  to  pre- 
vail, their  false  doctrines  led  to  the  introduction  of  more  and  more 
masses  every  day,  for  mercenary  purposes,  and  this  was  carried  to 
such  an  extent  that  the  theologians  themselves  continually  com- 
plained of  it.  And  although  St.  Francis,  from  good  motives, 
attempted  to  remedy  this  evil,  and  ordered  his  followers  to  be  con- 
tent with  one  general  mass  for  each  cloister  daily  ;  yet  this  useful 
statute  was  afterwards  altered  through  hypocrisy,  or  for  the  sake  of 
pecuniary  interest.  Thus  they  themselves  alter  the  regulations  of 
the  ancient  Fathers  as  they  please,  whenever  it  is  to  their  advan- 
tage ;  and  yet  they  afterwards  tell  us,  that  the  ordinances  of  the 
ancient  Fathers  must  be  held  sacred.  Epiphanius  says  that  in  Asia 
communion  was  held  three  times  every  week,. and  that  there  was 


3112  APOLOGY, 

no  daily  mass;  and  he  tells  us  that  this  practice  came  from  the 
Apostles. 

Now,  although  our  adversaries  have  thrown  together  many 
remarks  and  quotations  on  this  point,  to  prove  that  the  mass  is  a 
sacrifice;  yet  we  can  soon  stop  all  this  clamor,  and  silence  them  by 
simply  replying,  that  this  array  of  authorities,  arguments,  &c.,  does 
not  prove  that  the  mass,  ex  opere  operato,  meiits  the  forgiveness  of 
sins  and  the  remission  of  guilt  and  punishment  for  the  priests  or  for 
others  for  whom  il  is  performed.  This  one  plain  answer  subverts 
all  the  arguments  of  our  adversaries,  not  only  in  the  Confutation, 
but  in  all  the  works  they  have  published  on  the  mass. 

This  is  the  main  question  in  the  whole  matter ;  and  we  call  upon 
every  Christian  reader,  carefully  to  observe  whether  our  ailversaries 
adhere  also  to  it ;  for  they  are  in  the  habit  of  making  many  useless 
and  unexpected  digressions  from  the  main  question.  For,  if  the  main 
point  be  closely  and  firmly  adhered  to,  without  introducmg  any  thing 
foreio-n,  both  sides  can  be  more  easily  understood. 

We  have  shown  in  our  Confession,  that  we  hold  that  the  Eucharist 
or  the  mass  does  not  confer  grace,  ex  opere  operato,  and  that  mass, 
performed  for  others,  does  not  merit  for  them  the  remission  of  sins, 
of  punishment,  and  guilt.  And  for  this  position,  we  have  the  strong 
and  indubitable  grounds,  that  it  is  impossible  for  us  to  obtain  the 
forgiveness  of  sin  through  our  works,  ex  opere  operato, — that  is, 
throua"h  the  performed  work  in  itself,  sine  bono  motu  utentis,  with- 
out regard  to  the  disposition  of  the  mind,  or  though  there  be  no  good 
emotion  in  the  heart ;  but  the  terrors  of  sin  and  death  must  be  over- 
come through  faith  in  Christ,  when  our  hearts  are  cheered  and  com- 
forted by  the  knowledge  of  Christ,  as  stated  above;  when  we  are 
conscious  that  God  is  gracious  unto  us  for  Christ's  sake,  his  merits 
and  righteousness  being  imparted  to  us,  Rom.  5,  1 :  "  Therefore, 
being  justified  by  faith,  we  have  peace  with  God,"  &c.  This  foun- 
dation is  so  strong  and  firm,  that  all  the  gates  of  hell  can  make  no 
impression  on  it, — of  this  w^e  are  sure. 

Now  this  would  be  sufficient  on  the  whole  subject ;  for  no  rational 
or  intelligent  man  can  approve  this  Pharisaic  or  Pagan  hypocrisy 
and  the  great  abuse  of  the  opus  operatum.  And  yet  this  error  has 
come  to  prevail  throughout  the  world  ;  hence  the  universal  introduc- 
tion of  the  mass  in  all  charitable  institutions,  cloisters,  churches, 
hermitages,  and  in  every  corner.  Mass  is  celebrated  for  lucre,  and  to 
appease  the  wrath  of  God,  to  obtain  the  remission  of  sins,  redemp- 
tion from  guilt  and  punishment,  to  liberate  the  dead  from  purgatory, 
to  secure  health,  riches,  success,  and  prosperity  in  the  occupations! 


Ol-    SACRIl'ICES. 


3rj 


gl'  liie.  These  hypocritical,  Pharisaic  views  were  planted  in  the 
church  by  the  monks  and  sophists.  Now,  although  the  error  in- 
volved in  the  abuse  of  the  mass,  is  suthciently  refuted  by  the  fact 
that  men  do  not  obtain  the  remission  of  sins  through  their  works, 
but  through  faith  in  Christ ;  yet,  as  our  adversaries  grossly  distort 
many  passages  of  Scrii)ture  into  a  defense  of  their  errors,  we  shall 
submit  a  few  additional  remarks. 

Our  adversaries  have  much  to  say  in  their  Confutation  about 
sacrifice,  although  in  our  Confession  we  have  intentionally  avoided 
the  w^ord  sacrijicium,  on  account  of  its  ambiguity,  wdiile  we  clearly 
pointed  out  the  gross  abuses  which  they  design  and  practise  under 
this  name.  Now,  in  order  to  refute  their  distorted  quotations,  we 
must  first  explain  the  v/ord  sacrijicium,  or  sacrifice. 

For  ten  whole  years  our  adversaries  have  been  engaged  in  writing 
a  host  of  books  to  show  that  the  mass  is  a  sacrifice,  and  not  one  of 
them  have  ever  yet  defined  what  a  sacrifice  is.  They  simply  look 
for  the  word  sacrijlcimn  in  Concordances  of  the  Bible,  and  Hpjdy 
it  to  this  question,  whether  applicable  or  not.  They  pursue  the 
same  course  with  the  works  of  the  an(;ient  Fathers,  and  then  adil 
their  own  dreams,  as  if  sacrifice  must  signify  whatever  they  wish. 

The  nature  of  the  sacrifice,  and  its  vai'ious  kinds,  v/^"* 

tn  order  that  we  may  not  enter  !)lindly  upon  our  subject,  it  is 
necessary  for  us,  in  the  first  place,  to  show  what  is,  and  what  is  not 
sacrifice ;  it  is  necessai-y  and  useful  for  every  Christian  to  knov/  this. 
The  theologitinsare  accustomed  to  uuikea  proper  distinction  between 
sacrifice  and  sacrament.  Now,  as  to  their  genus  [in  the  general 
character,  common  to  both,]  we"A\'ill  admit,  that  they  are  ceremoy'ies 
or  holy  acts.  ,  '        »  ..••••.♦. 

A  sacrament  is  a  cerpmony  or  ah  external  sign  or  work,. through 
which  God  grants  wha^  the  divine  promise,  annexed  to  the  cere- 
mony, offers.  For  insfance,  baptism  is.  a]  cerenloity -and  work,  not 
given  or  ofTered  by  us  to  God,  but  in  w}ii<-h  God  makes  a  gift  and 
an  ofTer  to  us,  in  which  he,  or  the  minister  in  his  stead,  baptizes  us. 
Here  God  offers  and  gives  us  the  i emission  of  sins  according  to  his 
promi.se  :  "  He  that  i)elieveth  and  is  baptized  shall  be  saved," 
Mark  1(3,  l(i. 

On  the  other  hand,  a  p.acriiice  is  a  ceremony  or  a  work  which  we 
otler  unto  God,  llii;t  we  may  honor  ])im. 

There  arecbicliy  two  kinds  f)f  saciilices,  and  iio  more,  in  which  all 
others  are  com})rchi'nvled.     The  one  is  a  propitiitory  sncriiice,  by 

40 


/ 


ii^v^-< 


314  APOLOGY. 

■which  expiation  is  made  for  guilt  and  punishment,  Godisx&conciled^ 

his  wrath  appeased,  and  remission  of  sins  obtained  for  others.    The 

<:,y       other  is  a  sacrifice  of  thanksgiving,  not  to  obtain  forgiveness  of  sin 

J^*^  ox  reconciUation,  but  made  by  those  who  are  already  reconciled,  in 

order  to  give  thanks  for  the  remission  of  sins,  and  for  other  favors 

^         and  gifts  they  received. 

We  must  be  careful  in  this  and  many  other  controversies,  not  ta 
lose  sight  of  this  distinction,  which  is  strongly  supported  in  the 
Epistle  to  the  Hebrews,  and  in  many  other  places  in  the  Scripture. 
All  the  sacrifices  under  the  law  of  Moses,  however  diverse  they 
may  be,  can  be  reduced  to  these  two  genera  or  kinds.  In  the  law 
of  Moses  some  are  called  expiatory  sacrifices,  or  offerings  for  sin;  not 
that  the  forgiveness  of  sins  was  merited  by  them  in  the  sight  of  God, 
but  because  they  were  designed  as  an  external  reconciliation,  those 
for  whon^  they  were  made  being  reconciled  by  such  sacrifice  so  as 
not  to  be  excluded  from  the  people  of  Israel.  They  were,  therefore, 
.  — —  called  expiatory  sacrifices,  while  the  others  were  sacrifices  of 
ft'^i'*[_J^  thanksgiving. 

True,  in  the  law  there  were  imlications  of  the  true  sacrifice,  but 
there  has  been  only  one  real  expiatory  sacrifice,  or  sacrifice  for  sin, 
in  the  world,  namely,  the  death  of  Christ ;  as  the  Epistle  to  the 
Hebrews  says  :  "  For  it  is  not  possible  that  the  blood  of  bulls  and 
of  goats  should  take  away  the  sins,"  Heb.  10,  4;  and  then  verse  10 
says  concerning  the  obedience  and  will  of  Christ :  "  By  the  which 
-  '^  will  we  aye  sanctified,  through  the  offering  of  the  body  of  Jesus 
Christ  once  for  all."  ,      . 

Isaiah  the  prophet  also  previously  explained  the  law'of  M-os,es, 
anfl  shows  that  the  death  of  Christ  is  the  raysotn  forsiiij  and  not 
th^  offerings  of  the  law,  when  belays  of  Christ :  "  W|ien  thou  shalt 
'^  makeihis*stiul  an  offering''f0r  sin,  "he  shall  ?ee  his  seed,  hfe  shall  pro- 
long his'days,"  Isaiah  53,  10.'  'flie  .Fuoyhet  referred  the  term, 
"offering  for  _srn,"  to  thie  death  of  Chri^).  in  order  to  show  that 
the  expiatory  ^sfi^rifjces  ih  (he  law  w'ere  rtdt  the  right  sacrifice  to 
make  satisfat:tion  for  siiV  "but  that  another-  sacrifice  would  come, 
namely,  the  death  of  Christ,  by  which  the  wrath  of  God  should  be 
appeased. 

Again,  the  sin-oflerings  under  the  law  had  to  cease,  when  the 
Gospel  was  revealed,  and  the  right  sacrifice  had  been  made.  There- 
fore, they  were  not  true  reconciliation  in  the  sight  of  God  ;  for  they 
were  discontinued,  and  another  took  their  place.  Hence,  they  were 
only  svmhols  and  types  of  the  true  reconciliation.  Accordingly, 
the  truth  is  lirn'.ly  established,  that  there  has  been  but  one  sacrifice, 


OF    SACRIFICES.  315 

namely,  the  death  of  Christ,  which  was  intended  to  be  an  atonement 
for  others,  and  to  appease  the  wrath  of  God. 

Besides  this  one  expiatory  sacrifice,  namely,  the  death  of  Christ, 
there  are  others,  all  of  which  are  merely  sacrifices  of  thanksgiving, 
such  as  bearing  the  cross — preaching — the  good  works  of  saints,  &,c. ; 
these  are  not  sacrifices  by  which  we  are  reconciled,  which  we  can 
make  for  others,  or  which  merit,  ex  opere  operato,  forgiveness  of  sin 
or  reconciliation  ;  for  they  are  made  by  those  who  are  already  recon- 
ciled through  Christ.  Such  are  our  sacrifices  in  the  New  Testa- 
ment ;  as  Peter  the  apostle  says,  1  Pet.  2,  O  :  "  Ye  are  built  up  a 
spiritual  house,  a  holy  priesthood,  to  offer  up  spiritual  sacrifices^ 
acceptable  to  God  by  Jesus  Christ." 

In  the  New  Testament  no  sacrifice  is  of  any  avail,  ex  opere  ope- 
rato, sine  bono  miitu  uientis,  that  is,  the  work  without  good  thouohts 
(motives)  in  the  heart ;  for  Christ  says,  John  4,  23 :  "  The  true 
worshippers  shall  worship  the  Father  in  spirit  and  in  truth;" 
that  is,  with  the  heart,  with  cordial  fear  and  sincere  faith.  Conse- 
quently, the  doctrine  of  our  adversaries,  that  their  mass  merits  the 
forgiveness  of  guilt  and  punishment,  ex  opere  operato,  is  nothing  but 
an  antichristian,  Pharisaic,  and  diabolical  doctrine  and  service. 

Nor  did  the  Jews  properly  understand  their  ceremonies,  thinking 
themselves  just  before  God,  when  they  had  performed  the  woiks,  ex 
opere  operato.  The  Prophets,  however,  most  earnestly  opposed  this 
error,  that  they  might  turn  the  attention  of  the  people  from  their 
own  works  to  the  promises  of  God,  and  lead  them  to  faith  and  to 
the  true  services  of  God.  Thus  it  is  written,  Jeremiah  7,  22,  23 : 
'•  I  spake  not  unto  your  fathers,  nor  commanded  them  in  the  day 
that  I  brought  them  out  of  the  land  of  Egypt,  concerning  burnt- 
offerings  or  sacrifices ;  but  this  thing  commanded  I  them,  saying, 
obey  my  voice,  and  I  will  be  your  God,"  &c.  What  may  the  ob- 
stinate Jews  have  said  to  preaching  like  this,  which  so  evidently 
appeared  to  be  contrary  to  the  law  and  to  Moses  ?  For  it  was  obvi- 
ous that  God  had  required  the  fathers  to  sacrifice,  and  Jeremiah 
could  not  deny  it.  But  Jeremiah  condemned  their  false  views  on 
this  subject,  which  God  had  not  enjoined,  namely,  that  sacrifices,  ex 
opere  operato,  had  the  power  to  reconcile  and  please  God.  Jere- 
miah, therefore,  adds  this  declaration  in  reference  to  faith,  that  God 
commanded  :  Hear  me,  that  is,  believe  me,  that  I  am  your  God,  that 
I  preserve  you,  that  I  have  compassion  on  you,  help  you  always, 
and  need  not  your  sacrifices  ;  believe  that  I  am  your  God,  who  makes 
you  just  and  holy,  not  on  account  of  your  merits,  but  for  the  sake  of 
my  promises ;  therefore,  expect  all  your  consolation  and  help  from  mo„ 


^ 


316  APOLOGY. 

This  pagan  view  of  the  opus  ope.rafum.  is  also  condemned  in  the 
fiftieth  Psahn,  verses  13  and  15,  where  it  is  said  :  "  Will  1  eat  the 
flesh  of  bulls,  or  drink  the  blood  of  goats  ?  Call  upon  me  in  the  day 
of  trouble,"  &c.  Here  the  opus  operatum  is  condemned,  and  we 
are  admonished  to  call  upon  (xod  ;  and  it  is  declared  to  be  the  noblest 
service  of  God,  to  call  upon  him  with  our  hearts. 

A<j-ain,  we  find  in  the  fortieth  Psalm,  verse  6  :  "  Sacrifice  and 
offering  thou  didst  not  desire  :  mine  ears  hast  thou  opened."  That 
is,  thou  hast  given  me  a  word  vv^hich  I  am  to  hear,  and  rcquirest  me 
to  believe  it  and  thy  promises,  that  thou  wilt  help  me ;  and  Psalm 
-^  51, 16,  17  :  "  Thou  desirest  not  sacrifice,  else  would  I  give  it,"  &c. 
"The  sacrifices  of  God  are  a  broken  spirit,"  &c.  So  in  the  fourth 
Psalm,  verse  5 :  "  Offer  the  sacrifices  of  righteousness  ;  and  put 
your  trust  in  the  Lord."  Here  we  are  commanded  to  place  our 
trust  in  the  Lord, — and  this  is  called  a  true  sacrifice  ;  here  it  is 
shov/n  that  the  other  sacrifices  are  not  true.  Again,  Psalm  116, 17  : 
"  I  will  offer  to  thee  the  sacrifices  of  thanksgiving,  and  will  call 
upon  the  name  of  the  Lord,"  &c. 

And  the  whole  Scripture  abounds  with  similar  passages,  showing 
that  no  sacrifice  and  no  work,  ex  opere  operato,  reconciles  God. 
Hence  it  teaches  that  in  the  New  Testament,  the  sacrifices  of  the 
law  of  Moses  are  abolished,  and  that  none  but  pure,  unstained  sacri- 
fices are  now  left,  namely,  faith  in  God,  thanksgiving,  the  invoca- 
tion of  God,  preaching  the  Gospel,  crosses  and  afllictions  of  saints, 
and  the  like. 

Malachi  speaks  of  these  sacrifices,  saying :  "  For  from  the  rising 
of  the  sun,  even  unto  the  going  down  of  the  same,  my  name  shall 
be  o-reat  among  the  Gentiles ;  and  in  every  place  incense  shall  be 
offered  unto  my  name,  and  a  pure  offering,"  ch,  1,  11. 

Our  adversaries  falsely  and  foolishly  say,  that  this  passage  refers 
to  the  mass,  and  point  to  the  authority  of  the  ancient  Fathers. 
But  it  is  easy  to  reply  to  them  ;  for  even  if  Malachi  were  speaking 
of  the  mass,  which  he  is  not,  still  it  would  not  follow  that  the  mass 
justifies  us  before  God,  ex  opere  operato,  or  that  we  can  hold  mass 
for  others,  to  obtain  the  remission  of  sin  for  them.  The  Prophet 
says  nothing  of  the  kind,  but  it  is  an  im.pudent  device  of  the  sophists 
and  the  monks  themselves. 

But  the  words  of  the  Prophet,  themselves  set  forth  the  proper 
meaning.  First  he  says  :  The  name  of  the  Lord  shall  be  great ;  this 
is  accomplished  through  the  preaching  of  the  Gospel.  Through  it 
the  name  of  Christ  is  made  known,  and  the  grace  promised  in  him. 
Now,  through  the  preaching  of  the  Gospel,  men  are  led  to  faith ;  and 


OF    SACRIFICES.  317 

it  is  then  they  call  upon  God  aright,  and  thank  him,  suffer  persecu- 
tion for  God's  sake,  and  do  good  works.  Therefore,  the  Prophet 
calls  it  the  pure  offering ;  not  indeed,  the  ceremonies  of  the  mass 
solely  ex  opere  operato,  but  all  spiritual  olferings,  through  which 
the  name  of  God  is  magnified,  namely,  the  preaching  of  the  Gospel, 
faith,  invocation,  prayer,  confession  of  the  Gospel  and  of  Christ  be- 
fore the  world,  &-C.,  are  pure,  holy  sacrifices. 

We  would  not  seriously  object  even  to  referring  this  text  to  the 
ceremonies  of  the  mass,  provided  it  be  not  held  that  the  mere  cere- 
monies, ex  opere  operato,  reconcile  God.  For,  as  we  call  preaching 
a  praise-otfering,  so  the  ceremony  of  the  Eucharist  in  itself  may  be 
a  praise-offering,  but  not  an  offering  that  justifies,  ex  opere  operato, 
before  God,  or  which,  when  performed  for  others,  effects  the  remis- 
sion of  their  sins.  But  we  shall  soon  show  in  what  sense  ceremo- 
nies are  an  offering.  Now,  as  Malachi  is  speaking  of  all  the  services 
and  offerings  of  the  New  Testament,  he  evidently  does  not  allude 
to  the  mass  or  the  Eucharist  alone.  Again,  as  he  plainly  opposes 
the  Phaiisaic  error  of  the  opus  operatum,  this  passage  is  not  against, 
but  rather  for  us ;  for  he  requires  the  thank-offerings  of  the  heart, 
through  which  the  name  of  the  Lord  is  to  be  magnified. 

They  also  quote  Malachi  3,  3 :  "  And  he  shall  purify  the  sons 
of  Levi,  and  purge  them  as  gold  and  silver,  that  they  may  offer 
unto  the  Lord  an  offering  in  righteousness."  He  is  here  speaking 
of  an  offering  in  righteousness ;  hence  the  text  opposes  the  opus 
operatum.  The  offering  of  the  sons  of  Levi,  that  is,  of  those  who 
preach  under  the  New  Testament  dispensation,  is  the  ministry  of  the 
Gospel  and  the  good  fruits  of  the  ministry ;  as  Paul,  Rom.  15,  16, 
says :  "  That  I  should  be  the  minister  of  Jesus  Christ  to  the  Gen- 
tiles, ministering  the  Gospel  of  God,  that  the  olfering-up  of  the 
Gentiles  might  be  acceptable,  being  sanctified  by  t^ie  Holy  Ghost." 
For  the  slaying  of  oxen  and  sheep  under  the  law,  signified  the  death 
of  Christ  and  the  ministry  of  the  Gospel,  by  which  the  old  Adamic 
nature  is  to  be  daily  mortified,  and  the  new  and  eternal  life  begun. 

But  our  adversaries  apply  the  v/ord  sacrifice  exclusively  to  the 
ceremony  of  the  mass.  They  have  not  a  word  to  say  about  the 
ministry  of  the  Gospel,  faith,  thanksgiving  and  calling  upon  the  di- 
vine name,  although  the  ceremony  was  instituted  for  this  purpose, 
and  the  New  Testament  requires  altogether  the  spiritual  offerings 
of  the  heart,  and  not  the  sacrifices  of  the  Levitical  priesthood. 

Our  adversaries  also  refer  to  the  juge  sacrificium,  that  is,  the 
daily  sacrifice,  saying  that  as  there  was  a  daily  sacrifice  under  the 
law  oi  Moses,  so  the  mass  is  the  daily  sacrifice  under  the  New 


318  APOLOGY. 

Testament  dispensation.  If  this  matter  could  be  settled  by  alle- 
gories, every  one  could  find  allegories  to  answer  his  purpose. 
Eut  all  intelligent  men  know,  that  in  matters  of  such  great  inpor- 
tance  in  the  sight  of  God,  we  must  have  positive  and  plain  declara- 
tions of  God,  and  no  distorted,  obscure,  and  irrelevant  passages. 
Such  doubtful  interpretations  will  not  stand  the  test  before  the  judg- 
ment-seat of  God. 

Although,  to  gratify  our  adversaries,  we  might  consent  to  have 
the  mass  called  the  juge  sacrificium,  or  daily  sacrifices,  provided 
they  apply  this  term  to  the  whole  mass,  that  is,  the  ceremonies  in- 
cluding thanksgiving,  faith  in  the  heart,  and  sincere  invocation  of 
divine  grace.  All  these  together  might  be  called  the  juge  sacrifi- 
cium of  the  New  Testament ;  for  on  their  account  the  ceremony  of 
the  mass  or  Eucharist  was  established ;  for  it  was  instituted  for  the 
sake  of  preaching,  as  Paul  says  :  "  For  as  often  as  ye  eat  this  bread, 
and  drink  this  cup,  ye  do  show  the  Lord's  death  till  he  come," 
1  Cor.  11,  26.  But  the  figure  of  the  daily  offering  by  no  means 
proves,  that  the  mass  is  a  sacrifice  which  reconciles  God,  ex  opere 
operato,  or  by  which  we  can  obtain  for  others  the  remission  of  their 
sins.  Now,  if  we  take  a  proper  view  of  ihe  juge  sacrificium,  or  the 
daily  sacrifice,  we  shall  discover  that  it  portrays  not  only  the  cere- 
monies, but  also  the  preaching  of  the  Gospel.  For  in  Numbers 
28,  4,  5,  7,  three  parts  ai'e  laid  down,  as  belonging  to  this  daily 
6ffering : — The  burning  of  a  lamb,  libation  of  wine,  and  oblation 
of  flour. 

The  whole  law  of  Moses  is  a  shadow  and  figure  of  Christ  and  the 
New  Testament ;  hence  Christ  is  thus  portrayed  there.  The  lamb 
signifie-s  the  death  of  Christ ;  the  libation  of  wine  signifies,  that  all 
believers  in  the  world  are  sprinkled  with  the  blood  of  the  lamb 
through  the  Gospel,  that 'is,  that  they  are  sanctified,  as  we  are  told, 
1  Pet.  1,2:  "  Through  sanctification  of  the  Spirit,  unto  obedience 
and  sprinkling  of  the  blood  of  Jesus  Christ ;"  the  oblation  of  flour 
signifies  the  invocation  and  thanksgiving  in  the  hearts  of  all  be- 
lievers. Now,  as  we  find  the  shadow  and  prefiguration  of  Christ 
or  the  Gospel  in  the  Old  Testament ;  so  we  must  look  in  the  New 
Testament,  not  for  a  new  type  or  figure  wdiich  might  be  called  a 
sacrifice  ;  but  for  the  Gospel  and  the  truth,  which  the  figure  signifies. 

And,  although  the  mass,  or  the  ceremony  of  the  Eucharist,  is  a 
memorial  of  the  death  of  Christ,  yet  the  ceremony  alone  is  not  the 
continual  or  daily  offering ;  but  the  remembrance  of  Christ's  death, 
in  connection  with  the  ceremony,  is  the  daily  offering,  that  is,  the 
preaching  of  faith  and  Christ — the  faith  that  truly  believes  that  God 


OK    SACRIFICES.  319 

is  reconciled  through  the  death  of  Christ.  To  this  continual  sacri- 
fice also  belong  the  fruits  of  preaching,  namely,  that  we  be  sprinkled 
with  the  blood  of  Christ,  or  sanctified  ;  that  the  old  Adam  be  mor- 
tified and  that  we  grow  in  the  Spirit, — this  is  the  sprinkling  ;  then 
"we  should  also  return  thanks  and  praise  to  God,  and  confess  the 
faith  with  patience  and  good  works, — this  is  signified  by  the  flour 
and  oil. 

Thus,  when  we  remove  the  gross  Pharisaic  error  of  the  opus  ope- 
ratum,  we  discover  that  the  spiritual  and  the  daily  offering  of  the 
heart  are  meant  by  the  juge  sacrificium ;  for,  Heb.  10,  Paul  says 
that  there  is  a  shadow  of  good  things  to  come  in  the  law,  but  the 
body  and  the  truth  (reality)  are  in  Christ.  Now,  it  is  the  knowl- 
edge of  Christ,  and  the  Holy  Ghost  in  the  heart,  that  prqduce  thanks- 
giving and  daily  spiritual  ojTerings  in  the  heart.,  -Prarn^this  it  is 
evident  that  the  figure  of  .the  jy:gQ<sacriJicio,  daiiy  sacrifice,  is  not 
against,  but  rather  for  ue^  for  we  have  clearly  shoy^n  th^t  every- 
thing belonging  to  the  daily  sacrifice  in  the  law  of  Moses,  must 
signify  a  true  heart-felt  offering,  pot  an  ojms  op£ratum.  Our 
adversaries  falsely 'itnagine  that  the  external  work  and  ceremonies 
a],onje  are,' si^-nified  ; '..whereas  heart-fek  faith,  preaching,  confes- 
sion, thanksgiving,  and  sincere  prayer,  are  the  true  daily  offerings 
and  the  most  noble  part  of  the  mass,  whether  called  sacrifice  or 
otherwise. 

Now,  all  pious  Christians  can  easily  perceive  that  the  charge  of 
.Oiir  adversaries,  accusing  us  of  abolisiiing  the  continual  sacrifice,  is 
unjust.  But  experience  shows  that  they  are  the  real  Aniiochi  rul- 
ing in  the  church  as  furious,  blood  thirsty,  and  despotic  tyrants;  who, 
under  the  garb  ot  spirituality,  arrogate  all  the  power  in  the  world, 
and  are  perfectly  indifferent  about  the  ministry,  Christ,  or  the  Gos- 
pel. ]\Ioreover,  they  have  the  presumption  to  establish  new  church 
services  at  pleasure,  and  to  defend  them  by  violence  alone.  Our 
adversaries  retain  only  the  ceremonies  of  the  mass,  but  its  proper 
use  they  neglect;  they  use  it  only  for  avaricious  purposes  and 
shameful  traffic,  and  then  imagine  that  it  is  profitable  to  others, 
and  merits  for  them  the  remission  of  sin,  of  punishment,  and  guilt. 
In  their  sermons  they  do  not  teach  the  Gospel,  they  impart  no  con- 
solation to  the  conscience,  nor  do  they  preach  the  remission  of  sins 
without  merit,  for  Christ's  sake ;  but  talk  of  the  invocation  of  saints, 
satisAiction,  expiation,  and  human  traditions,  declaring  that  they 
justify  man  before  God.  And  although  there  are  so  many  of  these 
palpable,  blasphemous  abuses,  yet,  because  they  are  profitable,  they 
seek  to  maintain  them  by  violence.    Even  the  most  learned  preachers 


320  APOLOGY, 

among  them  discuss  intricate  philosophical  questions,  which  neither 
they  nor  the  people  understand.  Finally,  although  some  of  them 
may  be  tolerable  scholars,  yet  they  teach  nothing  but  the  law, 
without  saying  any  thing  about  Christ  or  faith. 

Our  opponents  quote  the  language  of  Daniel,  who  says,  ch.  9, 27, 
that  there  shall  be  abomination  and  desolation  in  the  churches ;  and 
they  apply  this  to  our  churches,  because  the  altars  are  not  covered, 
and  there  are  no  burning  candles  there,  &c.  But  it  is  not  true  that  we 
abolish  all  such  external  ornaments;  and  even  if  it  were,"  Daniel  is 
not  speaking  of  things  altogether  external,  and  not  belonging  to  the 
Christian  church.  He  has  reference  to  a  far  different  and  more 
abominable  desolation,  which  is  prevailing  in  Popery,  namely,  to  the 
rejection  of  the  most  necessary  and  important  service,  the  ministry, 
and  to  the  ^suppression  of  the  Gospel.  Our  adversaries  mostly 
preach  of  human  "ordinances,  whicl'i  lead  the  soul  away  from  Christ 
and  encourage  it  to  rely  on  human  works ;  hence  it  is  evident  that  no 
one  in  the  Papal  church  understood  the  doctrine  of  repentance,  as 
our  adversaries  taught  it ;  and  yet  it  is  one  of  the  most  important 
subjects  in  the  whole  range  of  Christian  truth. 

Our  antagonists  have  tortured  the  poor  conscience  v^ith  the  enu- 
meration of  sins  ;  but  as  to  faith  in  Christ,  thrdugh  which  w^e  obtain 
the  remission  of  sins,  and  of  the  real  struggles  and  trials,  exercising 
our  faith,  they  offered  no  correct  instruction  to  the  conscience  for 
its  consolation.  All  their  books  and  preaching  were  not  only  less 
satisfictory  on  this  subject,  but  really  worked  •  unspeakable  injury. 
Moreover,  they  have  among  them  the  monstrous,  abominable  abuse 
of  the  mass,  the  like  of  which  has  scarcely  ever  existed  on  earth, 
besides  a  mass  of  other  unchristian,  foolish  services.  This  is  the 
very  desolation  of  which  Daniel  speaks. 

On  the  contrary,  in  our  churches,  the  priests  duly  attend  to  their 
office ;  they  teach  the  Gospel  and  preach  Christ,  proclaiming  the 
remission  of  sins  and  the  grace  of  God,  not  on  account  of  our 
works,  but  for  the  sake  of  Christ.  This  doctrine  affol^ls  true,  firm, 
and  constant  comfort  to  the  heart.  They  also  inculcate  the  Ten 
Commandments,  and  the  genuine  good  works  which  God  has  en- 
joined, as  well  as  the  proper  Christian  use  of  the  holy  Sacraments. 

Now,  if  the  Eucharist  or  mass  could  properly  be  called  the  daily 
sacrifice,  it  might  more  justly  be  termed  so  among  vs.  Among  them 
the  priests  mostly  hold  mass  from  mercenary  m.otives ;  but  in  our 
churches  the  holy  Sacrament  is  not  abused  in  this  manner.  It  is 
never  celebrated  for  the  sake  of  money,  but  the  people  are  to  ex- 
amine themselves  for  the  purpose  of  seeking  consolation  there. 


OF    SACRIFICES,  321 

Besides,  they  are  instructed  in  the  proper  Christian  use  of  the  Sacra- 
ment, namely,  that  it  was  instituted  to  be  a  seal  and  sure  testimony 
of  the  remission  of  sins,  to  admonish  their  hearts  and  streno-then 
their  faith,  firmly  to  believe  that  their  sins  are  forgiven.  Now,  as 
the  preaching  of  the  Gospel  and  the  proper  use  of  the  Sacraments 
are  preserved  among  us,  we  have  without  doubt  the  daily  offering. 

As  for  outward  decency,  our  churches  are  better  adorned  than 
those  of  the  opposile  party.  For  the  real  external  ornaments  of 
the  church  are  true  preaching,  the  proper  use  of  the  sacraments,  and 
the  regular,  zealous,,  and  devout  attendance  for  instruction  and  prayer. 
By  the  grace  of  God,  Chiistian  and  wholesome  instruction  is  given 
in  our  churches  for  consolation  in  all  trials,  hence  the  people  gladly 
attend  such  preaching.  Nothing  does  more  to  attach  the  people  to 
the  church  than  good  preaching.  But  our  adversaries  preach  the 
people  out  of  their  churches,  because  they  do  not  teach  the  most 
important  parts  of  Christian  doctrine,  but  relate  legends  of  saints 
and  other  fables. 

Besides,  when  our  adversaries  set  up  their  candles,  altar  cover- 
ings, images,  and  like  ornaments  as  necessary  things,  and  establish 
them  as  a  divine  service,  they  are  the  servants  of  Antichrist,  of 
whom  Daniel  says  that  they  honor  their  God  with  silver,  gold,  and 
like  ornaments,  Dan.  11,  33. 

They  also  quote  Hebrews  5,1:  "  Every  high  priest  taken  from 
among  men,  is  ordained  for  men  in  things  pertaining  to  God,  that 
he  may  offer  both  gifts  and  sacrifices  for  sins."  From  this  they 
conclude,  that  as  there  are  bishops  and  priests  under  the  New  Tes- 
tament dispensation,  there  must  also  be  a  sacrifice  for  sin.  Now, 
this  might  make  some  impression  on  the  unlearned  and  inexperi- 
enced;  especially  when  they  consider  the  magnificent  pomp  in  the 
temples  and  churches,  and  of  the  garments  of  Aaron.  As  there  were 
many  ornaments  of  gold,  silver,  and  purple  under  the  Old  Testa- 
ment dispensation,  they  think  that  under  the  New  there  must  be  a 
similar  service,  similar  ceremonies  and  sacrifices,  offered  for  the  sins 
of  others,  as  in  the  Old  Testament.  All  the  abuses  of  the  mass  and 
the  Papal  worship  originated  in  the  desire  to  imitate  the  ceremonies 
of  Moses,  in  their  ignorance  of  the  fi^ct  that  the  New  Testament 
is  occupied  with  other  matters,  and  that  these  external  ceremonies, 
though  applicable  to  the  discipline  of  children,  should  not  transcend 
their  proper  lim.its. 

Although  our  position  is  very  fully  established  in  the  Epistle  to 
the  Hebrews,  yet  our  adversaries  quote  several  passages  from  this 
very  epistle,  in  a  mutilated  form,  as  they  did,  for  instance,  in  the 

41 


322  APOLOGY. 

place  above,  where  it  is  said  that  every  high  priest  is  ordained  to 

offer,  &c.  The  text  immediately  refers  this  to  Christ.  The  preceed- 
ing  words  speak  of  the  Levitic  priesthood  as  a  prototype  of  the 
priesthood  of  Christ.  The  Levitical  offerings  for  sin  did  not  merit 
the  forgiveness  of  sins  in  the  sight  of  God,  but  were  only  a  figure 
of  Christ,  w^ho  was  the  real,  true,  and  only  offering  for  sin,  as  w^e 
have  already  said.  Nearly  the  whole  Epistle  to  the  Hebrews  treats 
mainly  of  the  fact  that  the  Levitical  priesthood  and  the  sacrifices 
in  the  law,  were  not  instituted  for  the  purpose  of  meriting  the  re- 
mission of  sins,  or  effecting  the  reconciliation  of  God,  but  only  to 
foreshadow  Christ,  the  true,  future  sacrifice.  The  Patriarchs  and 
the  saints  under  the  Old  Testament  also,  were  justified  and  recon- 
ciled to  God  through  faith  in  the  promise  concerning  the  future 
Christ,  through  whom  salvation  and  grace  were  promised,  in  like 
manner  as  we,  under  the  New  dispensation,  obtain  grace  through 
faith  in  Christ,  W'ho  is  now  revealed.  All  believers,  from  the 
beo-innino;  of  the  v.'orld,  believed  that  a  sacrifice  and  ransom  would 
be  offered  for  sin,  namely,  Christ,  who  was  to  come,  and  was  prom- 
ised, as  Isaiah  says,  53,  10 :  "  When  thou  shalt  make  his  soul  an 
offering  for  sin,"  &.c. 

Now,  as  no  one  under  the  Old  Testament  obtained  remission  of 
sin  through  the  sacrifices,  they  having  only  signified  the  one  sacri- 
fice of  Christ,  it  follov/s  that  there  is  only  one  offering,  namely, 
Christ,  who  made  payment  and  satisfaction  for  the  sins  of  the  whole 
w'orld.  In  the  New  Testament,  consequently,  there  is  no  sacrifice 
to  be  made  as  a  recompense  for  sin,  except  only  the  death  of  Christ, 
who  was  offered  once  upon  the  cross. 

When  they  therefore  assert  that  under  the  New  Testament  there 
must  be  a  priest  to  offer  sacrifice,  this  can  be  conceded  with  refer- 
ence to  Christ  alone.  The  whole  Epistle  to  the  Hebrews  strongly 
urges  and  confirms  this  view.  It  would  really  be  setting  up  other 
mediators  besides  Christ,  were  w-e  to  admit  any  other  satisfaction 
for  sin,  or  any  reconciliation  but  the  death  of  Christ. 

As  the  priesthood  of  the  New  Testament  is  an  office,  through 
which  the  Holy  Spirit  operates,  there  can  be  no  sacrifice  that  bene- 
fits others,  ex  opere  operato.  When  no  special  faith  and  life  are  pro- 
duced by  the  Holy  Spirit,  no  opus  operatmn  can  justify  or  save  us. 
Hence  it  is  obvious,  that  the  mass  cannot  be  celebrated  for  the 
benefit  of  others. 

We  have  now  shown  why  the  mass  justifies  no  man  in  the  sight 
of  God,  ex  opere  operato,  and  why  mass  cannot  be  celebrated  in 
behalf  of  others ;  for  both  are  directly  opposed  to  faith  and  to  the 


OF    SACRIFICES.  323 

doctrine  of  Christ.  For  it  is  impossible  that  sin  should  be  forgiven, 
or  that  the  terrors  of  death  and  hell  should  be  overcome  throuo-h  the 
work  of  another,  or  otherwise  than  through  faith  in  Christ  alone, 
as  we  read,  Rom.  5,  1 :  "  Therefore,  being  justified  by  faith,  we 
have  peace  with  God,"  &c. 

We  have  also  demonstrated,  that  the  passages  of  Scripture,  quoted 
against  us,  do  not  prove  anything  in  favor  of  the  heathenish,  anti- 
christian  opus  operatum  doctrine  of  our  adversaries.  All  honest  and 
godly  men  whatsoever  can  see  this.  We  therefore  reject  the  error  of 
Thomas,  who  says  that  the  body  of  the  Lord  was  once  offered  upon 
the  cross  for  original  sin,  and  is  daily  offered  upon  the  altar  for  our 
daily  sins,  so  that  the  church  has  a  daily  sacrifice  to  reconcile  God. 
The  other  errors  are  likewise  to  be  rejected,  namely,  that  the  mass, 
ex  opere  operato,  benefits  him  that  holds  it ;  and  that  when  mass  is 
held  for  others,  though  they  be  ungodly,  they  obtain  the  remission 
of  sins  and  are  redeemed  from  guilt  and  punishment,  provided  only 
that  .they  offer  no  obstruction.  These  are  all  errors,  devised  by  igno- 
rant and  wicked  monks,  who  are  utter  strangers  to  the  Gospel,  to 
Christ,  and  faith. 

This  error  in  regard  to  these  abuses  of  the  mass,  gave  rise  to 
numberless  others,  for  instance  to  the  question  whether  mass,  when 
held  for  many,  is  as  efficacious  as  when  celebrated  for  each  person  in- 
dividually. This  controversy  increased  the  numbers  and  price  of  mass^ 

Further,  they  also  hold  mass  for  the  dead,  to  release  their  souls 
from  purgatory — a  shameful  traffic — although  the  Sacrament  benefits 
neither  the  living  nor  the  dead  without  faith.  Our  antagonists  can- 
not produce  a  particle  of  proof  from  the  Scripture  in  confirmation 
of  these  dreams  and  fables,  which  they  preach  with  the  greatest  as- 
surance, although  without  the  authority  of  the  church  or  the  Fathers. 
•  They  are  ungodly,  perverse  men,  who  knowingly  reject  and  trample 
upon  the  plain  truth  of  God. 

The  ancient  teachers  or  Fathers  on  the  sacrifice. 

Having  properly  explained  and  answered  the  Scripture  passages, 
quoted  by  our  adversaries,  it  becomes  necessary  for  us  also  to  reply 
to  the  passages  which  they  cite  from  the  writings  of  the  ancient 
Fathers.  We  are  well  aware,  that  the  Fathers  call  the  mass  a  sacri- 
fice; but  they  did  not  entertain  the  opinion,  that  the  mass  imparts 
the  remission  of  sins,  ex  ojyere  operato,  or  that  it  should  be  held  for 
the  living  and  the  dead,  to  obtain  for  them  the  forgiveness  of  sins  an»i 
to  release  them  from  guilt  and  punishment-   Our  opponents  can  never 


•!> 


324  APOLOGY. 

show,  that  the  Fathers  timght  any  such  abomination  contrary  to  all 
^.  the  Scriptures;  but  the  books  of  the  Fathers  treat  of  thanksgiving 
and  ihank-ofTerings  ;  for  this  reason  they  call  the  mass  Eucharislia,  ^ 
We  have  already  shown  that  thanksgiving  does  not  impart  the  re- 
■.^.rnission  of  sins,  but  is  offered  by  those  who  are  already  reconciled 
""by  faith  in  Christ;  even  as  crosses  and  afflictions  do  not  merit  re- 
conciliation to  God,  but  are  thank-offerings,  when  those  who  are 
reconciled  willingly  bear  and  endure  them. 

And  these  few  words  are  a  sufficient  vindication  against  their 
quotations  from  the  Fathers,  and  amply  protect  us  against  our  ad- 
versaries. It  is  certain  that  their  dreams,  relative  to  the  opus  opera' 
turn,  can  nowhere  be  found  in  the  works  of  the  Fathers.  But  in 
order  that  this  whole  subject  of  the  mass  may  be  more  clearly 
undei'stood,  we  shall  likewise  speak  of  the  proper  use  of  the  Sacra- 
ment, and  accordingly  show  how  it  is  represented  in  the  holy  Scrip- 
ture, and  in  all  the  writings  of  the  Fathers. 


Of  the  proper  vse  of  the  Lord's  Supper,  and  of  the  sacrifice. 

Some  pedantic  scholars  imagine  that  the  sacrament  of  the  Lord's 
Supper  was  instituted  for  two  reasons : — First,  to  be  the  sign  and 
badge  of  an  order,  as  are  the  caps  of  the  monks  : — Secondly,  they 
conceive  that  Christ  took  particular  pleasure  in  appointing  a  feast 
or  supper  as  such  a  sign,  to  show  forth  the  fraternal  fiiendship, 
•which  should  exist  among  Christians  ;  for  to  eat  and  drink  together, 
is  an  evidence  of  friendship.  But  these  are  human  thoughts,  and 
do  not  show  the  proper  use  of  the  Sacrament.  They  speak  only 
of  love  and  friendship,  which  worldly  men  can  also  manifest ;  but 
nothing  is  said  about  faith  or  the  promise  of  God,  things  of  the  most- 
exalted  character,  transcending  our  conception. 

But  the  Sacraments  are  evidences  of  the  divine  vi/ill  or  purpose 
towards  us, — they  are  not  only  marks  or  signs  of  recognition  ;  and 
those  are  correct,  who  say  that  the  sacraments  are  sis^na  gratice, 
that  is,  evidences  of  grace.  And  as  there  are  two  things  in  the 
Sacrament,  the  external  sign  and  the  word,  the  word  in  the  New 
Testament  is  the  promise  of  grace  attached  to  the  sign.  This 
promise  in  the  New  Testament,  involves  the  remission  of  sins,  as 
the  text  says:  "This  is  my  body,  which  is  given  for  you.  This 
cup  is  the  new  testament  in  my  blood,  which  is  shed  for  you  for  the 
remission  of  sins,"  Luke  22,  19,  20.  These  vfords  offer  us  the 
remission  of  sins.     The  external  sign  is,  as  it  were,  a  seal  and  con- 


OF  THE  USE  OP  THE  LORD's  SUPPER.  325 

firmation  of  the  word  and  promise;  as  Paul  also  calls  it.  Now,  as 
the  promise  is  useless,  unless  ret'eived  in  feith,  so  the  ceremony  or 
outward  sign  is  useless  without  the  fiiith  which  truly  believes  that 
we  receive  the  remission  of  sins.  This  fdith  consoles  the  alarmed 
conscience.  And  as  God  gives  the  promise  in  order  to  awaken  such 
faith,  so  the  external  sign  is  also  given  with  it,  and  placed  before 
our  eyes,  to  induce  the  heart  to  believe,  and  to  strengthen  faith  ;  for 
through  these  two  things,  the  Word  and  the  external  sign,  the  Holy 
Spirit  operates. 

This  is  the  proper  use  of  the  holy  Sacrament,  that  the  alarmed 
conscience  be  consoled  through  faith  in  the  divine  promises.  And 
this  is  the  true  service  of  God  in  the  New  Testament,  in  which  the 
chief  worship  of  God  takes  place  in  the  heart,  in  the  mortification 
of  the  old  Adam,  (Adamic  nature,)  and  regeneration  through  the 
Holy  Spirit.  For  this  purpose  Christ  instituted  the  Sacrament, 
saying:  "This  do  in  remembrance  of  me,"  Luke  22,19.  The 
doing  of  this,  in  remembrance  of  Christ,  does  not  consist  merely  in 
external  acts,  performed  merely  as  an  admonition  and  example,  as 
in  history,  we  remember  the  deeds  of  Alexander  and  others  ;  but  it 
means  to  know  Christ  truly,  seeking  and  desiring  his  benefits.  Now 
the  faith  which  perceives  the  abounding  grace  of  God,  is  life-giving. 

This  is  the  principal  use  of  the  Sacrament,  from  which  it  readily 
appears  who  are  really  prepared  to  receive  it,  namely,  those  who  are 
alarmed,  who  feel  their  sins,  dread  the  wrath  and  judgment  of  God, 
and  long  for  consolation-  The  Psalmist,  therefore,  says:  "  He  hath 
made  his  wonderful  works  to  be  remembered:  the  Lord  is  gracious 
and  full  of  compassion.  He  hath  given  meat  unto  them  that  fear 
him,"  Psalm  111,  4,  5.  The  faith  which  acknowledges  this  mercy, | 
gives  life  to  the  soul ;  and  this  is  the  proper  use  of  the  Sacrament,  i**-*"*" 

To  this  must  then  be  added  the  thank-offering  or  thanksgiving; 
for  when  we  perceive  what  great  dangers,  distress,  and  terror  we 
are  saved  from,  we  are  profoundly  thankful  for  this  inestimable 
treasure,  employ  the  ceremonies  or  the  external  signs  to  the  honor 
of  God,  and  show  that  we  receive  this  gift  of  God  with  thankfulness, ./)  '^  , 
and  highly  esteem  it.  Thus  the  mass  becomes  a  thank-offering  or/  * 
an  offering  of  praise. 

Accordingly  we  find  the  Fathers  speaking  of  a  two-fold  effect  or 
use  of  the  Sacrament :  First,  that  it  affords  consolation  to  the  con- 
science ;  secondly,  that  it  expresses  praise  and  thanks  to  God.  The 
Jirst  properly  pertains  to  the  right  use  of  the  Sacrament ;  the  second, 
to  the  sacrifice.  With  regard  to  consolation,  Ambrose  says:  "Go 
to  him,  that  is,  to  Christ,  and  receive  grace,  &.c. ;   for  he  is  the 


A 


326  APOLOGY. 

remission  of  sins.  But  you  ask:  Who  is  he?  Hear  him  speak 
himself:  'I  am  the  bread  of  life;  he  that  cometh  to  me  shall  never 
hunger ;  and  he  that  believeth  on  me  shall  never  thirst,'  "  John  6,  35. 
Here  he  shows,  that  the  forgiveness  of  sins  is  offered  in  the  Sacra- 
ment ;  and  he  says  that  we  should  embrace  this  by  faith.  In  the 
writings  of  the  Fathers,  numbers  of  such  passages  can  be  found,  all 
of  which  our  adversaries  refer  to  the  opus  opcratum  and  to  the  hold- 
ing of  mass  for  others,  whereas  the  Fathers  are  speaking  of  faith  in 
the  promises  of  God,  and  of  the  consolation  which  the  conscience 
receives,  but  not  of  its  application  to  others. 

Moreover,  we  find  passages  in  the  books  of  the  Fathers,  con- 
cerning thanksgiving,  for  instance  the  beautiful  language  of  Cyprian 
on  Christian  communion  :  "  The  Christian  heart,"  says  he,  "divides 
its  thanks,  offering  one  part  for  the  presented  treasure,  the  other 
for  the  sins  forgiven  ;  and  it  returns  thanks  for  this  abundant  grace; 
that  is,  the  Christian  heart  remembers  what  is  presented  to  it  in 
Christ,  and  what  great  guilt  it  was  rescued  from  through  grace ;  it 
compares  our  misery  and  the  great  mercy  of  God,  and  returns 
thanks  to  him,"  &c.  Hence  it  is  called  Eiicharistia  in  the  church. 
\  The  mass,  therefore,  is  not  thanksgiving  which  we  can  offer  for 
I  others,  ex  opere  operato,  to  obtain  forgiveness  of  sin  for  them.  This 
would  be  directly  contrary  to  the  doctrine  of  faith ;  it  would  be 
equivalent  to  saying,  that  the  mass  or  the  external  ceremony  with- 
out faith,  has  justifying  and  saving  power. 


Of  the  icord  mass. 

On  this  point  the  gross  stupidity  of  our  adversaries  is  apparent. 
They  say  that  the  word  missa  is  derived  from  the  word  misbeach, 
which  signifies  an  altar  ;  from  this  it  follows,  as  they  claim,  that  the 
mass  is  an  offering  ;  for  upon  the   altar  the  offerings  are  made. 
Again,  the  word  liturgia,  as  the  Greeks  call  the  mass,  is  also  said 
by  them  to  signify  an  offering.     To  this  we  shall  briefly  reply.    It 
is  obvious  that  from  these  premises  the  antichristian  and  pagan  error 
does  not  necessarily  follow  that  the  mass  is  beneficial,  ex  opere  ope- 
rato, sine  bono  mofu  utentis.     It  is  therefore  ridiculous  for  them  to 
introduce  arguments  so  flimsy,  on  a  subject  of  such  great  import- 
ance.    Nor  can  they  have  any  knowledge  of  grammar ;  for  onissa 
I  and  liturgia  do  not  signify  a  sacrifice.    Missa,  in  the  Hebrew,  sig- 
i  nifies  a  contribution  or  collection.     For  it  was  the  custom  at  one 
"**  time   among   the    Christians,    to    bring  food   and    drink    into   the 


%^^l^^^lJC\j^  ^ 


OF    THE    MASS    FOR    THE    DEAD.  327 

congregation  for  the  benefit  of  the  poor.  This  custom  was  derived 
from  the  Jews,  who  had  to  bring  such  contributions  to  their  festi- 
vals, and  who  called  them  missa.  So  lilurgia  in  Greek  properly  signi-  ' 
fies  an  office  in  which  service  is  rendered  to  the  public ;  this 
corresponds  exactly  with  our  doctrine,  that  the  priest,  as  public 
servant,  renders  service  to  those  who  wish  to  commune,  and  admin- 
isters to  them  the  holy  Sacrament. 

Some  think,  that  missa  is  not  from  the  Hebrew,  but  that  it  is 
equivalent  to  remission  remission  of  sins ;  because  when  communion 
was  over,  it  was  said  :  Ite,  missa  est,  depart,  your  sins  are  remit- 
ted. In  proof  of  this,  they  allege  that  among  the  Greeks  it  was 
said  %o.ot.i  a^£(ji5,  (^Laois  aphesis,)  which  is  also  equivalent  to  saying, 
forgiveness  unto  the  people.  If  this  were  so,  it  would  be  an  excellent 
idea ;  for  the  remission  of  sin  should  always  be  preached  and  an- 
nounced in  connection  with  this  ceremony.  But  whatever  the  word 
missa  may  signify,  it  is  of  little  account  in  this  controversy. 


Of  the  mass  for  the  dead. 

Our  antagonists  have  no  evidence  nor  divine  command  in  the 
Scriptures,  for  maintaining  that  the  mass  benefits  the  dead, — an  error 
which  they  have  turned  into  a  peculiar  traffic,  and  made  an  article 
of  extensive  trade.  Now,  it  is  a  monstrous  abomination  and  a  great 
sin  for  them  to  presume,  without  divine  command  or  any  authority 
from  Scripture,  to  establish  a  service  in  the  church,  and  to  apply  to 
the  dead  the  sacrament  of  the  Lord's  Supper,  which  Christ  institu- 
ted to  preach  the  Word,  to  commemorate  his  death,  and  to  strengthen 
the  faith  of  those  who  partake  of  it.  This  is  truly  abusing  the 
name  of  God,  and  is  contrary  to  the  second  commandment. 

It  is  the  greatest  insult  and  blasphemy  of  the  Gospel  and  Christ, 
to  assert  that  the  mere  work  of  the  mass,  ex  opere  operafo,  is  an 
offering  which  reconciles  God,  and  makes  satisfaction  for  sin.  It  is 
a  dreadful  doctrine,  a  monstrous  abomination,  that  the  miserable 
work  of  a  priest  is  worth  as  much  as  the  death  of  Christ.  Surely 
sin  and  death  cannot  be  overcome,  except  by  faith  in  Christ,  as 
Paul  says  Rom.  5,  1 ;  hence  the  mass  cannot  in  any  way  benefit  the 
dead,  ex  opere  operato. 

We  shall  not  now  show  with  what  weak  arguments  our  adversa- 
ries sustain  purgatory,  nor  how  the  doctrine  of  expiation  and  satis- 
faction originated,  having  shown  above  that  it  is  a  mere  dream  and 
an  invention  of  human  vanity ;  but  this  we  shall  say  to  them,  that 


n.- 


APOLOGY. 

certainly  the  sacrament  of  the  Lord's  Supper,  is  properly  designed 
for  the  remission  of  guilt.  For  what  consolation  could  we  have,  if 
forgiveness  were  otf'ered  there,  and  yet  it  were  not  the  remission  of 
guilt  ?  Now,  as  this  ceremony  offers  the  remission  of  guilt,  it  can- 
not possibly  be  a  satisfaction,  ex  opere  operato,  or  benefit  the  dead; 
and  if  it  is  designed  for  the  remission  of  guilt,  it  can  serve  only  to 
console  the  conscience,  and  to  assure  it  that  its  guilt  is  really  forgiven. 

Indeed,  we  need  not  "wonder  that  all  pious  Christians  should  feel 
the  keenest  anguish,  and  weep  tears  of  blood,  if  they  had  a  proper 
conception  of  the  monstrous  abuse  of  the  mass  under  Popery,  namely, 
its  almost  exclusive  employment  for  the  dead,  and  for  redemption 
from  the  penalties  of  purgatory. 

They  charge  us  with  abolishing  the  jug e  sacrijicium,  or  the  daily 
offering,  but  they  are  themselves  really  putting  down  the  true  con- 
tinual sacrifice  in  the  church  ;  they  really  equal  the  tyranny  and  fury 
of  the  ungodly  Antiochus,  in  their  attempts  to  suppress  the  whole 
Gospel,  the  whole  doctrine  of  faith  and  Christ,  and  in  preaching  in 
their  stead,  the  falsehoods  of  the  ofus  operafum,  founded  upon  their 
dreams  respecting  satisfaction.  It  is  really  trampling  the  Gospel 
under  foot,  and  shamefully  perverting  the  use  of  the  Sacraments. 
These  are  the  very  blasphemers,  of  whom  Paul  says,  1  Cor.  11,  27, 
that  they  are  o-uilty  of  the  body  and  blood  of  the  Lord,  who  sup- 
press the  doctrine  of  Christ  and  faith,  and  turn  the  mass  and  the 
Eucharist  into  a  scandalous  public  traffic — all  under  the  hypocritical 
pretence  of  satisfaction.  For  this  great  sacrilege  the  bishops  must 
expect  severe  punishment  from  God,  who  will  certainly  verify  the 
second  commandment,  and  pour  out  upon  them  his  great  wrath. 
We  and  all  others  must  therefore  be  careful,  not  to  make  ourselves 
partakers  of  the  abuses  of  our  antagonists. 

But  we  shall  now  return  to  the  subject.  As  the  mass  is  not  an 
expiation,  either  for  punishment  or  guilt,  ex  op  ere  operato,  it  follows 
that  its  employment  for  the  dead  is  vain  and  useless.  Nor  is  there 
any  need  of  a  lengthy  controversy ;  for  it  is  certain  that  the  hold- 
ing of  mass  for  tlie  dead  has  no  foundation  in  the  Scripture.  It  is 
an  abomination  to  institute  any  service  to  God  in  the  church,  with- 
out authority  from  the  Scriptures.  If  necessary,  we  shall  speak 
more  fully  on  this  subject,  as  it  may  require ;  for,  why  should  we 
now  go  into  a  serious  contest  with  our  adversaries,  since  they  do  not 
understand  the  nature  of  the  sacrifice,  the  Sacrament,  the  remission 
of  sins,  or  faith. 

Nor  does  the  Greek  canon  apply  the  mass  as  an  expiation  for  the 
dead ;  for  it  employs  it  alike  for  all  the  Patriarchs,  Prophets,  and 


01'    THE    MASS    FOR    THE    DEAD.  329 

Apostles,  from  which  it  appears  that  tlie  Greeks  also  offered  it  as 
a  thanksgiving,  and  not  as  a  satisfaction  for  the  punishment  of 
purgatory.  Surely,  it  was  not  their  intention  to  release  the  Prophets 
and  Apostles  from  purgatory ;  but  merely  to  join  them  in  ollering 
thanks  for  the  noble,  eternal  blessings  conferred  on  them  and  us. 

Our  opponents  allege  that  the  opinion  of  a  certain  man,  called 
Aerius,  who  is  said  to  have  held  that  the  mass  is  not  an  offering 
for  the  dead,  was  condemned  as  heresy.  Here  they  resort,  how- 
ever, to  their  usual  subterfuge,  by  pretending  that  our  doctrine  was 
rejected  in  the  ancient  church.  These  dolts  do  not  hesitate  at  any 
falsehood  ;  for  they  neither  know  who  Aerius  was,  nor  what  he 
taught.  Epiphanius  writes,  that  Aerius  maintained  that  prayer  for 
the  dead  is  useless.  Now,  we  are  not  speaking  of  prayer,  but  of 
the  Lord's  Supper ;  and  the  question  is,  whether  this  is  a  sacrifice 
that  benefits  the  dead,  ex  opo-e  operato.  This  matter  therefore  has 
nothing  to  do  with  Aerius. 

Whatever  else  may  be  adduced  in  favor  of  the  mass,  from  the 
writings  of  the  Fathers,  has  no  bearing  upon  this  controversy.  For 
the  good  and  pious  Fathers  did  not  teach  the  abominable,  blasphem- 
ous, antichristian  error,  that  the  mass,  ex  opere  operato,  merits  the 
remission  of  guilt  and  punishment  for  the  living  and  the  dead  ;  for 
this  error  is  a  manifest  heresy,  contrary  to  all  the  Scriptures  of  the 
Prophets  and  Apostles.  All  Christians  should  know,  that  this 
Popish  mass  is  nothing  but  frightful  idolatry. 

But  such  idolatry  will  remain  in  the  world  while  Antichrist  con- 
tinues to  reign.  For  as  there  was  a  false  worship  established  in 
Israel  for  the  adoration  of  Baal,  and  unholy  services  were  performed 
under  the  semblance  of  the  true  worship  of  God  ;  so  Antichrist,  in 
the  church,  turned  the  Lord's  Supper  into  an  idolatrous  service ; 
and  yet,  as  God  preserved  his  church,  that  is,  a  number  of  saints 
in  Israel  and  Juda,  so  he  preserved  his  church,  that  is,  a  few  saints, 
under  Popery,  so  that  the  Christian  church  did  not  entirely  disap- 
pear. Although  Antichrist  will,  to  some  extent,  continue  with  his  false 
modes  of  worship,  till  Christ  the  Lord  shall  visibly  come  and  judge 
the  world ;  yet  all  Christians  should  guard  themselves  against  such 
idolatry,  and  learn  to  serve  God  truly,  and  to  seek  the  remission  of 
sins  through  faith  in  Christ,  that  they  may  truly  honor  God,  and 
have  a  substantial  consolation  against  sins.  For  God  graciously 
sent  his  Gospel  light  to  warn  and  save  us. 

We  have  made  these  brief  statements  relative  to  the  mass,  in  or- 
der to  show  all  godly  men  of  every  nation,  that  we  with  all  due 
diligence  pteserve  tiic  true  honor  and  the  proper  use  of  the  mass, 

1:3 


330  APOLOGY. 

and  that  we  have  most  important  reasons  for  not  agreeing  with  our 
adversaries.  We  warn  all  good  men,  not  to  participate  with  our 
adversaries  in  this  great  abomination  and  abuse  of  the  mass,  and 
thus  to  burden  themselves  with  the  sins  of  other  men.  This  is  a 
most  v>-eighty  mat  ter  ;  this  abuse  is  equal  to  that  in  the  days  of  Eli, 
in  the  false  worship  of  Baal.  We  have  now  presented  this  matter 
in  mild  and  gentle  terms ;  but  if  our  adversaries  continue  their  vitu- 
peration, they  will  find  that  we  can  speak  to  them  with  greater 
severity. 


XIII.    OF    MONASTIC    VOWS. 

About  thirty  years  ago  a  Franciscan  monk,  named  John  Hilten^ 
in  Eisenach,  a  town  in  the  district  of  Thuringia,  was  cast  into  prison 
by  his  brethren,  because  he  had  exposed  certain  notorious  abuses  in 
monastic  life.  We  have  seen  a  part  of  his  writings,  from  which  it 
is  easy  to  perceive  that  he  preached  in  a  Christian  spirit  and  agreea- 
bly to  the  holy  Scripture  ;  and  those  who  were  acquainted  with  him, 
testify  to  this  day,  that  he  was  a  pious,  quiet,  old  man,  of  irre- 
proachable character.  This  man  predicted  many  things  concerning 
the  present  times,  and  prophesied  what  has  already  come  to  pass, 
and  some  things  that  are  still  to  happen  ;  but  these  we  shall  not  now 
relate  lest  it  be  thought  that  we  do  so  from  envy,  or  to  please  any 
one.  Finally,  when  the  infirmities  of  age,  as  well  as  imprisonment, 
had  thrown  him  into  a  state  of  disease,  he  sent  for  the  Guardian 
[spiritual  adviser  among  the  Franciscans]  to  attend  him,  and  gave 
him  an  account  of  his  illness.  But  when  the  guardian,  in  Pharisaic 
bitterness  and  hatred,  assailed  him  with  harsh  language,  on  account 
of  his  doctrine,  which  seemed  to  obstruct  their  culinary  interest,  he 
ceased  complaining  of  his  bodily  weakness,  and,  deeply  sighing,  he 
said  with  an  earnest  countenance,  that  he  would  freely  suffer  this 
injustice  for  Christ's  sake,  although  he  had  neither  written  nor  taught 
any  thing  disadvantageous  to  the  condition  of  the  monks,  but  that 
he  had  attacked  only  gross  abuses.  Finally,  said  he  :  "  Another 
man  will  come,  in  the  year  MDXVI,  who  will  destroy  you  monks ; 
hira  you  cannot  put  down  or  resist."  This  language  concerning  the 
decline  of  monasticism,  ami  this  very  date,  were  afterwards  discov- 
ered in  other  books  of  his,  and  especially  in  bis  commentaries  on 
Daniel.  But  we  shall  leave  each  one  to  judge  for  himself  what  is 
to  be  thought  of  this  man's  declaration.  But  there  are  other  indi- 
cations of  the  decline  of  monasticism. 


OF    MONASTIC   VOWS.  331 

It  is  evident  that  the  monastic  system  is  nothing  but  the  grossest 
hypocrisy  and  deception,  full  of  avarice  and  pride :  and  the  more 
ignorant  and  stupid  the  monks  are,  the  more  obstinate  and  wrathful, 
bitter  and  virulent  are  they  in  persecuting  the  truth  and  the  Word 
of  God.  Their  sermons  and  writings  are  altogether  puerile,  incon- 
sistent, and  foolish  ;  and  all  their  efforts  are  directed  to  the  gratifi- 
cation of  their  appetites  and  avarice. 

In  the  beginning,  the  cloisters  were  not  such  dungeons  or  ever- 
lasting prisons,  but  schools  in  which  youth  and  others  were  trained 
in  the  holy  Scriptures.  But  now^  this  pure  gold  has  become  dross, 
and  the  wine  is  turned  to  water.  Nearly  all  the  most  extensive  1 
ecclesiastical  institutions  and  cloisters  are  filled  with  indolent, 
unprofitable,  and  idle  monks,  who,  under  the  guise  of  holiness,  live 
on  the  public  alms  in  tfie  greatest  extravagance  and  voluptuousness. 
But  Christ  says,  Matt.  5,  13 :  "  But  if  the  salt  have  lost  his  savor, 
wherewith  shall  it  be  salted?  it  is  thenceforth  good  for  nothing,  but 
to  be  cast  out,  and  to  be  trodden  under  foot  of  men."  Now  the 
monks,  by  leading  such  a  wicked  life,  are  actually  digging  their 
own  graves. 

Another  sign  of  the  downfall  of  the  monks,  is,  that  they  instigate  f 
and  participate  in  the  murder  of  many  pious,  innocent,  and  learned  ', 
persons.  The  blood  of  Able  is  crying  out  against  them,  and  God  >  . 
will  avenge  it.  We  do  not  say  this  of  all ;  there  may  be  some  in  the  \ 
cloisters,  who  know  the  holy  Gospel  of  Christ,  and  attach  no  idea  \ 
of  holiness  to  their  traditions,  and  who  have  not  made  themselves  / 
guilty  of  the  innocent  blood  which  the  hypocrites  among  them  are  1 
shedding. 

But  we  are  now  speaking  of  the  doctrine,  which  the  framers  of 
the  Confutation  commend  and  defend.  We  are  not  discussing  the 
point,  whether  we  should  ol)serve  vows  to  God  ;  for  we  also  main- 
tain that  we  are  bound  to  observe  proper  vow^s.  The  followinor  are 
the  questions  before  us  : — Can  we  obtain  the  remission  of  sins  before 
God  through  vows  and  the  monastic  ceremonies  ? 

Are  they  expiations  for  sin  ? 

Are  they  equal  to  baptism  ? 

Do  they  impart  such  perfection,  as  to  enable  us  to  keep  both  the 
jyrcpcepta  and  consilia,  that  is,  not  only  the  commandments,  but  even 
the  counsels? 

Are  they  «erure,  evangelical  perfection  ? 

Whether  monks  have  mcritn  supererogationis  ;  that  is,  so  many- 
superfluous  merits  or  holy  works,  that  they  do  not  need  thcra  all  ? 

Do  these  merits  save  those  to  whom  Ihoy  aretransferred  ? 


ixP-A^^^^l 


332  APOLOGY. 

Are  monastic  vows  in  accordance  with  the  Gospel,  when  made 
with  this  view  ? 

Have  these  vows  a  divine  and  Christian  character,  when  forced 
upon  unwilling  hearts,  and  upon  those  who  are  too  young  to  under- 
stand what  they  are  doing,  and  when  parents  or  friends'thrust  them 
into  cloisters  for  their  temporal  support,  merely  to  save  their  pat- 
rimony ? 

Whether  those  are  Christian  vows  which  really  lead  to  sin, 
namely,  that  friars  and  nuns  must  approve  and  embrace  the  detes- 
table abuse  of  the  mass,  the  invocation  and  adoration  of  saints,  and 
make  themselves  partakers  of  the  innocent  blood  that  has  been  shed? 
And  finally,  are  those  legitimate  and  Christian  vows  which  can- 
not be  kept  on  account  of  the  frailty  of  human  nature  ? 

These  are  the  questions  at  issue.  And  although  we  have  referred 
in  our  Confession  to  many  improper  vows,  which  the  canons  of  the 
Popes  themselves  disapprove ;  yet  our  adversaries  would  have  all 
our  propositions  rejected.  For  they  say  in  express  terms,  that  all 
our  suggestions  ought  to  be  repudiated. 

But  it  seems  necessary  now  to  show  how  they  assail  our  positions, 
and  how"  they  sustain  their  cause.  We  shall,  therefore,  briefly  reply 
to  their  remarks.  And  as  this  subject  is  thoroughly  discussed  in 
Dr.  Martin  Luther's  Treatise  on  Monastic  Yows,  we  shall  regard 
this  book  as  renewed  and  repeated  here. 

In  the  first  place,  such  vows  certainly  are  neither  divine  nor 
Christian,  when  made  with  a  view  of  obtaining  the  remission 
of  sins  before  God,  or  of  expiating  them.  This  is  an  obvious  error, 
contrary  to  the  Gospel,  and  blas])hemy  against  Christ.  For  the 
Gospel  teaches  that  we  obtain  the  remission  of  sins  without  merit, 
through  Christ,  as  we  have  already  abundantly  shown.  We  have, 
therefore,  very  properly  referred  to  the  declaration  of  Paul  to  the 
Galatians  5,  4  :  "  Christ  is  become  of  no  effect  unto  you,  whoso- 
ever of  you  are  justified  by  the  law;  ye  are  fallen  from  grace." 
Those  who  seek  the  remission  of  sins,  not  through  faith  in  Christ, 
but  through  m.onastic  vows  and  ceremonies,  rob  Christ  of  his  honor, 
and  crucify  him  anew.  Now  we  ask  the  reader  to  notice,  how  the 
authors  of  the  Confutation  seek  shelter  behind  the  assertion,  that 
Paul  here  refers  to  the  law  of  Moses  alone  ;  but  the  monks  per- 
form all  their  works  for  Christ's  sake,  and  diligently  strive  to  live 
in  the  strictest  conformity  with  the  Gospel,  in  order  to  merit  eternal 
life.  To  all  this  they  add  the  fearful  declaration :  "  Whatever  is 
said  against  monastic  life,  is  unchristian  and  heretical.*'    Lord  Jesus 


OP    MONASTIC    VOWS.  333 

Christ !  how  long  wilt  thou  bear  with  the  open  reproach  offered  to 
thy  holy  Gospel,  when  our  enemies  blaspheme  thy  Word  and  truth  ? 

It  is  asserted  in  our  Confession,  that  we  must  obtain  the  remission 
of  sins  without  merit  through  faith  in  Christ.  Is  not  this  the  pure 
Gospel,  as  the  Apostles  preached  it  ?  If  this  be  not  the  Gospel 
voice  of  the  eternal  Father,  which  thou,  O  Lord,  who  sittest  in  the 
bosom  of  the  Father,  hast  revealed  to  the  world,  we  justly  deserve 
to  be  punished.  But  thy  severe  and  bitter  death  on  the  cross,  thy 
holy  Spirit,  whom  thou  hast  richly  bestowed,  and  thine  entire  holy 
Christian  church,  afford  irresistible  evidence,  clear  as  the  sun,  that 
the  sum  and  substance  of  the  Gospel  is,  that  we  obtain  the  remission 
of  sins,  not  on  account  of  our  merits,  but  through  faith  in  Christ. 

If  Paul  asserts  that  we  do  not  merit  the  forgiveness  of  sins  even 
through  the  holy,  divine  law  of  Moses  and  its  works,  he  certainly 
means,  that  we  can  much  less  accomplish  this  through  human  ordi- 
nances, which  he  amply  shows  to  the  Colossians.  For  if  the  works 
of  the  law  of  Moses,  which  was  revealed  of  God,  do  not  merit  the 
remission  of  sins,  how  much  less  can  it  be  effected  by  such  foolish 
things,  as  monastic  works,  rosaries,  and  the  like,  which  are  neither 
necessary  nor  useful  even  in  the  external  life,  much  less  capable  of 
imparting  eternal  life  to  the  soul. 

Our  adversaries  dream  that  Christ  abolished  the  law  of  Moses, 
and  came  after  him  establishing  a  new  and  better  law,  through 
Avhich  the  forgiveness  of  sins  must  be  obtained.  By  this  fanatical, 
foolish  notion,  they  suppress  Christ  and  his  blessings.  They  also 
imagine  that  among  those  who  observe  this  new  law  of  Christ,  the 
monks  more  nearly  imitate  Christ  and  the  Apostles,  in  their  obedi- 
ence, poverty,  and  chastity,  whereas  the  whole  monastic  life  is 
nothing  but  impudent,  shameful  hypocrisy.  They  boast  of  their 
poverty,  while,  in  their  great  abundance,  they  have  never  realized 
how  a  poor  man  feels.  They  boast  of  their  obedience,  and  no  class 
on  earth  are  under  less  restraint  than  the  monks,  who,  with  masterly 
skill,  set  themselves  free  from  obedience  to  the  bishops  and  princes. 
We  have  no  desire  to  speak  of  their  extraordinary,  immaculate 
chastity ;  we  shall  leave  this  to  Gerson,  who  really  concedes  but 
littk  purity  and  holiness,  even  to  those  who  zealously  endeavored 
to  live  undcfded  ;  while  most  of  them  are  hypocrites,  and  scarcely 
one  in  a  thousand  seriously  thinks  of  living  pure  and  chaste,  to  say 
nothing  of  the  inward  thoughts  of  the  heart. 

Is  this  their  boasted  holiness?  is  this  living  in  accordance  with 
Christ  and  the  Gospel  ?  Christ  (Hd  not  thus  succeed  Moses,  for  the 
purpose  of  introducing  a  new  law,  to  remit  sins  in  consideration  of 


334  APOLOGY. 

our  works ;  but  he  offers  his  own  merit  and  his  own  works,  against 
the  Avrath  of  God  in  our  behiill,  thist  we  may  obtain  grace  without 
merit.  But  he  that  sets  up  his  own  works  against  the  wrath  of 
God,  without  the  reconciliation  of  Christ,  and  would  obtain  the 
remission  of  sins  on  account  of  his  own  merits,  whether  he  pioduce 
the  works  of  the  law  of  Moses,  of  the  Decalogue,  the  rules  of  Bene- 
dict, Augustine,  or  others,  rejects  the  promises  of  Christ,  and  falls 
away  from  him  and  his  grace. 

Your  Imperial  Majesty,  however,  and  all  the  princes  and  estates 
(representatives)  of  the  empire,  will  here  observe  the  excessive  im- 
pudence of  our  adversaries,  who  have  the  insolence  to  assert,  that 
all  our  objections  to  monasticism  are  wicked,  whereas  we  produced 
positive  and  plain  declarations  from  Paul,  and  nothing  in  the  whole 
Bible  is  taught  more  clearly  and  positively,  than  the  remission  of 
sins  through  faith  in  Christ  alone.  Now  it  is  this  indubitable, 
divine  truth,  that  the  authors  of  the  Confutation — these  abandoned 
wretches — dare  to  call  wicked  doctrine.  But  we  entertain  no  doubt 
that  your  Imperial  Majesty  and  the  princes,  after  being  apprised  of 
this  foct,  will  have  this  palpable  blasphemy  erased  from  the  Con- 
futation. 

But  as  we  have  amply  shown  above,  that  it  is  an  error,  to  teach 
that  we  obtain  the  remission  of  sins  on  account  of  our  own  mei'its, 
we  shall  now  be  the  more  brief;  for  every  intelligent  reader  can 
easily  perceive  that  we  cannot  be  redeemed  from  death  and  from  the 
power  of  the  devil,  nor  obtain  the  remission  of  sins  by  the  miserable 
works  of  the  monks.     Hence  the  blasphemous,  detestable  language 
in  the  writings  of  Thomas,  that  "  entering  into  a  cloister  is  a  new 
baptism,  or  equal  to  it,"  is  utterly  intolerable.     For  it  is  a  gross 
Satanic  error,  to  compare  an  unholy  human  ordinance,  having  no 
divine  authority  or  promise,  with  holy  Baptism,  which  is  accompa- 
nied by  the  promise  of  divine  grace. 
/^  In  the  second   place,  these  things,  namely,  voluntary  poverty, 
(  obedience,  and  chastity,  provided  the  latter  be  pure,  are  all  indiffer- 
]ent,  bodily  exercises,  neither  sinful  nor  righteous  in   themselves, 
y  Consequently  such  holy  men,  as  St.  Bernard,  Francis,  and  others, 
*\  employed  them  otherwise,  than  the  monks  at  present.     They  used 
1  these  things  to  exercise  their  bodies,  that  they  might  attend  more 
I  easily  to  teaching,  preaching,  and  similar  duties;  not  because  they 
regarded  these  works  as  services,  that  would  justify  them  before 
God,  or  merit  eternal  life.     Paul  correctly  describes  these  works, 
when  he  says:  "Bodily  exercise  profiteth  little,"  1  Tim.  4,  8.     It 
may  be,  that  in  some  monasteries  there  are  a  few  pious  men,  who 


^ 


OP    MONASTIC   VOWS.  335 

read  and  study,  and  sincerely  observe  these  rules  and  ordinances,  it 
being  understood,  that  they  do  not  regard  their  monasticistn  as  holi- 
ness. But  the  doctrine  thiit  these  works  are  a  divine  service,  by  which 
we  become  righteous  before  God,  and  merit  eternal  life,  is  directly 
opposed  to  the  Gospel  and  to  Christ.  The  Gospel  teaches  that  we 
are  justified  and  obtain  eternal  life  by  faith  in  Christ.  It  is  also 
contrary  to  the  words  of  Christ :  "  In  vain  do  they  worship  me, 
teaching  for  doctrines  the  commandments  of  men,"  Matt.  15,  9  ;  and 
opposed  to  the  declaration  of  Paul :  "  For  whatsoever  is  not  of  faith 
is  sin,"  Rom.  14,  23.  How,  then,  can  they  assert  that  these  ser- 
vices are  pleasing  and  acceptable  to  God,  when  they  have  no  divine 
authority  to  this  effect  ? 

What  gross  hypocrisy  and  impudence  are  practised  by  our  adver- 
saries, when  they  not  only  assert  that  their  monastic  vows  and 
orders  are  services,  which  justify  and  make  them  righteous  before 
God,  but  also  that  they  are  states  of  perfection  ;  that  is,  more  holy 
and  exalted  than  other  conditions  in  life,  such  as  matrimony,  or  the 
office  of  rulers.  Besides  these  there  are  many  other  monstrous, 
heretical  opinions  connected  with  their  monastic  hypocrisy  and 
Pharisaism.  They  boast  that  they  are  the  most  holy  people,  who 
observe  not  only  the  precepts,  but  even  the  counsels,  that  is,  what 
the  Scriptures  do  not  enjoin,  in  regard  to  special  gifts,  as  a  law, 
but  simply  recommend  or  advise.  Again,  they  imagine  that  their 
merit  and  lioliness  leave  them  a  surplus  ;  and  then  these  pious  saints 
are  so  liberal,  as  to  offer  their  supererogatory  meiils  to  others,  and  to 
sell  them  for  an  equivalent  in  money.  All  this  is  a  pei  feet  carica- 
ture of  holiness,  meie  Pharisaic  hypocrisy  and  deceit. 

Now  the  first  commandment  of  God  : — "  Thou  shalt  love  the  Lord 
thy  God  with  all  thy  heart,  and  with  all  thy  soLd,"&c. — ,is  exalted 
above  the  comprehension  of  man  ;  and  it  is  the  fundamental  theology, 
out  of  which  all  the  Proj)liels  and  Apostles  drew  their  best  and  most 
elevated  doctiines,  as  out  of  a  ibuntain  ;  yea,  it  is  so  high  a  com- 
mandment, that  all  ilivine  services,  all  worship,  all  offerings,  all 
thanksgivings  in  heaven  and  on  earth,  must  be  regulated  and  gov- 
erned by  it,  so  that  all  religious  services,  no  matter  how  noble,  pre- 
cious, and  holy  they  may  appear,  are  norhing  but  em])ty  husks,  if 
they  deviiite  from  this  commandment;  nay,  mere  filth  and  abomina- 
tion in  the  sight  of  God.  This  high  commancUnent  all  the  saints 
were  so  far  from  fulfilling  completely,  that  even  Noah  and  Abraham, 
David,  Peter,  and  Paul,  therein  acknowledged  themselves  imj)erfect 
and  sinners,  and  were  compelled  to  remain  in  this  humble  position. 
It  is  therefore  extraordinary,  Pharisaic,  nay,  satanic  arrogance  for 


336  APOLOGY. 

a  contemptible  friar,  or  any  base  hypocrite  of  this  kind,  to  proclaim 
that  he  has  so  perfectly  fulfilled  this  high  and  holy  commandment, 
and  done  so  many  good  works  according  to  the  will  of  God,  as  to 
have  a  surplus  of  merit  remaining.  Ye  precious  hypocrites,  well 
might  ye  thus  boast,  if  the  holy  Decalogue  and  the  great  first  com- 
mandment of  God  could  be  fulfilled  as  easily,  as  your  bags  are  filled 
with  bread  and  remnants.  They  are  impudent  hypocrites,  with 
whom  the  world  is  plagued  in  these  latter  days. 

Psalm  116, 11,  David  says :  "  All  men  are  liars ;"  that  is,  no  man 
on  earth,  not  even  the  saints,  regards  or  fears  God  as  much,  or 
believes  and  trusts  in  him  as  perfectly  as  he  should,  &c.  It  is  there- 
fore a  mere  hypocritical  fiction  of  the  monks,  that  they  boast  of 
living  in  perfect  accordance  with  the  Gospel  and  the  commandments 
of  God,  or  of  doing  more  than  they  are  in  duty  bound  to  perform, 
and  that  they  have  an  abundance  of  good  works  and  superfluous 
holiness  in  store. 

It  is  equally  false  and  fictitious,  to  claim  that  monastic  life  is  a 
fulfilment  of  the  counsels  or  advices  given  in  the  Gospel.  For  the 
Gospel  no  where  advises  such  distinction  of  clothing,  or  meats,  or 
the  oppression  of  the  people  by  such  exactions  ;  for  these  are  simply 
human  ordinances,  of  which  Paul  says  :  "  But  meat  comraendeth  us 
not  to  God,"  1  Cor.  8,  8.  Consequently,  they  are  not  justifying 
services  in  the  sight  of  God,  nor  are  they  evangelical  perfection ; 
but  when  set  forth  under  these  pompous  titles,  they  are  really  what 
Paul  calls  them,  "  doctrines  of  devils,"  1  Tim.  4,  1. 

Paul  commends  continence,  and  by  way  of  advice  recommends  it 
to  those  who  have  this  special  gift,  mentioned  above.  It  is  therefore 
an  infamous,  wicked  error  to  maintain  that  evangelical  perfection 
consists  in  the  ordinances  of  men.  Then  might  the  Mahometans  and 
Turks  also  boast  of  possessing  evangelical  perfection ;  for  they  also 
have  hermits  and  monks,  as  we  learn  from  authentic  history.  Nor 
does  evangelical  perfection  consist  in  non-essential  or  indifferent 
things ;  for  as  the  kingdom  of  God  consists  in  the  light,  purity,  and 
strength  imparted  to  our  hearts  by  the  Holy  Spirit,  to  work  new  en- 
lightenment and  life  in  them,  true  evangelical,  Christian  perfection, 
therefore,  is  the  daily  increase  of  faith,  of  fear  to  God,  and  faithful 
attention  to  our  vocations.  Thus  Paul  describes  perfection,  saying : 
"  We  are  changed  into  the  same  image,  from  glory  to  glory,  even 
as  by  the  Spirit  of  the  Lord,"  2  Cor.  8,  IS.  He  does  not  speak  of 
passing  from  one  order  to  the  other,  or  of  putting  on  this  cap  now, 
and  another  then,  or  of  wearing  different  girdles,  cords,  &c.  It  is 
lamentable    that    such    Pharisaic,   nay,    Turkish    and    Mahometan 


or    MONASTIC    VOWS.  337 

doctrine  has  obtained  in  the  Christian  church,  claiming  that  evan- 
gehcal  perfection  and  the  kingdom  of  Christ,  in  which  the  blessings 
of  heaven  and  everlasting  life  begin  here  below,  consist  in  hoods, 
garments,  meats,  and  similar  puerile  works. 

But  let  us  further  hear  what  palpable  blasphemy  and  execrable 
language  these  excellent  teachers  have  put  into  their  Confutation. 
They  have  the  impudence  to  say,  "  That  it  is  written  in  the  holy 
Scripture,  that  monastic  life  and  the  holy  orders  merit  eternal  life,  and 
that  Christ  has  promised  these  in  superabundance,  especially  to  the 
monks,  who  thus  forsake  house  and  home,  brother  and  sister." 
These  are  the  plain  words  of  our  antagonists.  What  a  shameless, 
hateful  falsehood,  to  say  that  it  is  written  in  the  holy  Scripture,  that 
we  can  merit  eternal  life  by  monasticism  !  What  audacity  I  Where 
does  the  Bible  speak  of  monastic  life  ?  Thus  do  our  adversaries  dis- 
cuss these  important  matters,  and  misapply  the  Scripture.  The 
whole  world  knows,  and  history  demonstrates,  that  the  monastic 
orders  are  entirely  new  ;  and  yet  they  boastingly  claim  that  they  are 
scriptural  things. 

Moreover,  they  blaspheme  Christ,  by  affirming  that  eternal  life 
can  be  merited  by  living  in  cloisters.  God  does  not  ascribe,  even 
lo  his  own  commandments,  the  honor  of  meriting  eternal  life  by  the 
works  of  the  law ;  for  he  clearly  says  :  "  Wherefore  I  gave  them  also 
statutes  that  were  not  good,  and  judgments  whereby  they  should 
not  hve,"  Eze.  20,  25,  26.  Now,  in  the  first  place,  it  is  certain 
that  no  one  can  merit  eternal  hfe  by  monasticism  ;  but  it  is  given  for 
Christ's  sake,  in  pure  mercy,  to  those  who  obtain  the  remission  of 
sins  through  faith,  and  who  hold  this  faith,  not  their  beggarly  merits, 
as  a  shield  against  the  judgment  of  God.  St.  Bernard  has  well 
said,  "  that  we  cannot  obtain  the  remission  of  sins,  except  throup-h 
the  grace  of  God ;  that  we  can  have  no  good  works  whatever, 
unless  he  grant  them ;  and  that  we  cannot  merit  eternal  life  by 
works,  but  that  it  also  is  given  to  us  through  grace."  St.  Bernard 
says  much  to  this  effect,  and  finally  adds  :  "  Therefore  let  no  one 
deceive  himself;  for  if  we  properly  reflect  on  this  matter,  we  shall 
certainly  find  that  we  cannot,  with  ten  thousand,  meet  God  coming 
against  us  with  twenty  thousand."  Now,  as  we  do  not,  even  by  the 
works  of  the  divine  law,  merit  remission  of  sins  or  eternal  life,  but 
must  seek  the  mercy  promised  in  Christ,  much  less  do  w^e  merit 
them  by  monasticism,  which  consists  altogether  of  human  ordinances, 
and  less  still  should  the  honor  be  assigned  to  these  beggarly  ordinances. 

Those  who  teach  that  we  can  merit  the  remission  of  sins  by 
monasticism,  and  jilace  their  coiifidcncc,  which  belongs  to  Christ 

13 


338  APOLOGY. 

alone,  in  these  miserable  ordinances,  trample  under  foot  the  holy 
Gospel  and  the  promises  of  Christ,  honoring  their  shabby  cowls  and 
foolish  monastic  works,  instead  of  Christ  the  Savior.  And  though 
they  themselves  are  destitute  of  grace,  these  ungodly  and  wicked 
men  devise  their  merits  of  supererogation,  and  sell  their  superabun- 
dant claim  on  heaven  to  others. 

We  shall  dwell  the  more  briefly  on  this  subject  here,  since  the 
foregoing  remarks  in  reference  to  repentance,  justification,  human 
ordinances,  &c.,  plainly  show  that  monastic  vows  are  not  the  means 
by  which  we  are  redeemed,  and  obtain  everlasting  life,  &c.  And  as 
Christ  himself  calls  these  statutes  vain  worship,  they  are  in  no  wise 
evangelical  perfection. 

A  few  reasonable  monks,  however,  hesitated  to  extol  their  recluse 
life  as  Christian  perfection,  and  moderated  this  excessive  praise  by 
saying  that  it  is  not  Christian  perfection,  but  designed  to  encourage 
it.  Gerson  also  refers  to  this  moderate  view,  and  rejects  the  un- 
christian assertion,  that  monasticism  is  Christian  perfection. 

Now,  if  monastic  life  be  simply  a  state  in  which  to  seek  perfec- 
tion, it  is  no  more  than  the  condition  of  the  husbandman,  the 
mechanic,  &c.  All  these  are  conditions  of  life,  in  which  Christian 
perfection  may  be  sought ;  for  all  men,  no  matter  what  position  they 
may  occupy,  should  in  their  respective  vocations,  aim  at  perfection, 
while  this  life  continues,  and  constantly  increase  in  the  fear  of  God, 
in  faith,  in  love  towards  their  neighbors,  and  like  spiritual  graces. 
We  read  in  the  "  Lives  of  the  Fathers,"  that  St.  Antonius  and 
other  distinguished  hermits  were  finally  taught  by  experience,  that 
their  ascetic  works  did  not  make  them  more  righteous  in  tlie  sight 
of  God,  than  the  works  belonging  to  other  spheres  of  life.  St.  An- 
tonius once  entreated  God  to  show  him  how^  far  he  had  advanced  in 
perfection,  when  he  was  referred  to  a  shoemaker  in  Alexandria,  and 
told  that  he  was  equal  to  this  mechanic  in  holiness.  Antonius  the 
next  day  set  out  for  Alexandria,  conversed  with  the  shoemaker,  and 
anxiously  inquired  in  what  his  holy  life  consisted.  The  shoemaker 
replied  : — I  am  doing  nothing  particular ;  in  the  morning  I  offer  up 
ray  prayer  for  the  whole  city,  then  I  work  at  my  trade,  attend  to 
ray  house-hold  affairs,  &c.  Antonius  at  once  saw  what  God  meant 
by  this  revelation,  namely,  that  we  are  not  justified  before  God  by 
this  or  that  mode  of  life,  but  solely  by  faith  in  Christ. 

Although  our  adversaries  now  hesitate  to  call  the  monastic  life 
perfection,  yet  in  fact  they  regard  it  as  such;  for  they  sell  their 
works  and  merits,  pretending  that  they  observe  not  only  the  com- 
mandments, but  also  (he  counsels  or  recommendations  of  the  Gospel, 


OF    MONASTIC    VOWS.  339 

and  imagine  that  they  even  have  superabundant  merits.  Now,  is 
not  this,  in  reality,  boasting  of  perfection  and  holiness,  notwith- 
standing the  slight  verbal  modification  of  their  pretensions?  It  is 
also  clearly  stated  in  the  Confutation,  that  the  monks  live  in  closer 
conformity  with  the  Gospel  than  laics.  Now,  if  they  think  that  it 
is  living  in  closer  conformity  with  the  Gospel,  to  hold  no  property, 
to  live  in  celibacy,  to  wear  a  particular  garment  or  cowl,  to  fast 
and  pray  according  to  certain  rules,  it  must  be  their  opinion  that 
monasticism  is  Christian  perfection,  since  they  claim  that  it  more 
closely  conforms  to  the  Gospel,  than  the  ordinary  walks  of  life. 

Again,  the  Confutation  says  that  the  monks  obtain  eternal  life 
more  abundantly  than  others,  and  refers  to  the  passage:  "Every 
one  that  hath  forsaken  houses,  or  brethren,"  &c..  Matt.  19,  29. 
Here  they  also  boast  of  the  pretended  perfection  of  monkery.  But 
this  passage  does  not  speak  of  monastic  life ;  for  Christ  means  not 
that  the  desertion  of  father  and  mother,  wife  and  children,  house 
and  home,  merits  the  forgiveness  of  sins  and  eternal  life;  but  on  the 
contrary,  such  an  abandonment  of  fether  and  mother,  so  far  from 
being  in  any  way  pleasing  to  God,  is  accursed  and  damnable  in  his 
sight.  Any  one  abandoning  parents  and  home,  for  the  purpose  of 
meriting  the  remission  of  sins  and  everlasting  life,  is  a  blasphemer 
of  Christ. 

But  there  are  two  kinds  of  desertion:  the  one  is  in  compliance  with 
the  call  and  command  of  God  ;  the  other  "which  bears  the  opposite 
character,  is  utterly  displeasing  to  our  Lord  Jesus  Christ.  He  calls 
the  works  of  our  own  choice,  vain  and  useless  worship,  Matt.  15, 9. 
This  shows  even  more  clearly,  that  Christ  does  not  mean  such  a 
desertion  of  wife  and  children  ;  he  says,  he  who  forsakes  wife  and 
children,  house  and  home,  &c.  Now,  we  know  that  God  forbids 
the  desertion  of  wife  and  children.  But  the  forsaking  of  parents, 
wife,  children,  &.C.,  in  obedience  to  the  command  of  God,  widely 
differs  from  an  arbitrary  desertion.  If  tyrants  would  attempt  to 
force  us  to  deny  the  Gospel,  and  threaten  to  banish  us,  it  is  God''s 
command  that  we  should  rather  suffer  injustice,  rather  be  driven 
away  from  our  wives  and  children,  houses  and  homes,  yea,  rather 
submit  to  death.  This  kind  of  desertion  Christ  means  ;  he  therefore 
adds,  "for  the  sake  of  the  Gospel,"  which  plainly  shows,  that  he 
alludes  to  those  suffering  for  the  sake  of  the  Gospel,  not  to  those 
who  arbitrarily  forsake  their  wives  and  children.  We  are  even 
bound  to  surrender  our  own  lives  for  the  sake  of  the  Gospel.  Now, 
it  would  be  the  height  of  folly  to  kill  ourselves  without  being  com- 
manded of  God   to  do  so;  and   it  is  rquallv  ahsurrl  to  reo^ard  the 


340  APOLOGY. 

arbitrary  desertion  of  wife  and  children,  wliich  is  not  commanded 
of  God,  as  holiness  and  divine  worship. 

The  reference  of  this  passage  to  monastic  life  is,  therefore,  a  gross 
perversion  of  the  language  of  Christ.  But  perhaps  the  words, 
"they  receive  a  hundred-fold  in  this  life,"  might  be  applicable  to 
the  monks ;  for  many  become  monks  for  the  sake  of  a  living,  and  to 
spend  their  days  in  idleness  and  luxury,  when,  though  mendicants, 
they  enter  into  rich  monasteries.  But  while  the  whole  monastic 
system  is  full  of  hypocrisy  and  deception,  they  also  pervert  the 
Scriptures,  thus  committing  two-fold  fearful  sin :  first,  by  deceiving 
the.  world  with  idolatry ;  secondly,  by  falsely  quoting  the  name  and 
Word  of  God,  to  gloss  over  their  idolatry. 

They  also  quote  Matt.  19,  21 :  "  If  thou  wilt  be  perfect,  go  and 
sell  that  thou  hast,  and  give  to  the  poor ;  and  come  and  follow  me." 
This  passage  has  perplexed  many,  who  imagined  it  to  be  the 
greatest  holiness  and  perfection,  to  have  no  possessions,  house  or 
home.  Now  the  Cynics,  such  as  Diogenes,  who  would  not  live  in  a 
house,  but  lay  in  a  tub,  may  extol  such  pagan  holiness.  Christian 
holiness  rests  upon  much  nobler  ground  than  such  dissimulation. 
The  possesion  of  property,  house  and  home,  belongs  to  the  regula- 
tions of  civil  government,  and  has  the  sanction  of  God,  for  instance 
in  the  seventh  commandment :  "  Thou  shalt  not  steal,"  &c., 
Exod.  20,  15.  Hence  w^e  are  neither  commanded  nor  advised  in 
the  Scriptures  to  forsake  property,  house,  and  home ;  for  evangeli- 
cal. Christian  poverty  does  not  consist  in  the  abandonment  of  our 
property,  but  in  not  relying  upon  it ;  as,  for  instance,  David  was 
poor,  even  in  the  midst  of  great  power  and  a  great  kingdom. 

Inasmuch,  then,  as  such  abandonment  of  property  is  nothing  but 
a  human  ordinance,  it  is  a  vain  service.  This  monastic,  deceptive 
poverty  is  therefore  undeservedly  applauded  in  the  "  Extrava- 
gante'^  [a  Papal  ordinance]  of  the  Pope,  which  says  :  "  The  relin- 
quishment of  property  of  every  kind  for  the  sake  of  God,  is  merito- 
rious, holy,  and  the  way  to  perfection."  When  uninformed  persons 
hear  such  extravagant  encomiums,  they  imagine  that  it  is  unchris- 
tian to  hold  property.  This  gives  rise  to  many  errors  and  distur- 
bances ;  Munzer  was  deceived  by  these  eulogies,  and  many  Anabap- 
tists are  led  astray  by  them. 

But,  say  they,  Christ  himself  has  called  it  perfection.  We  deny 
this;  for  they  do  violence  to  the  text  by  not  quoting  it  entirely. 
Perfection  is  obedience  to  Christ's  command,  "Follow  me."  The 
perfection  of  every  Christian  consists  in  following  Christ,  each  ac- 
cording!: to  his  vocation.     But  their  vocations  are  various  :  one  is 


OF    MONASTIC    VOWS.  341 

called  to  rule  ;  another  to  be  the  head  of  a  family  ;  a  third  to  labor 
in  the  ministry.  Now,  although  that  young  man  was  called  to 
sell  "  what  he  had,"  his  call  does  not  concern  others.  So  the  call 
of  David,  to  be  a  king,  does  not  pertain  to  all  men ;  nor  does  Abra- 
ham's call  to  offer  up  his  son,  refer  to  others.  Thus  while  the  calls 
are  various,  the  obedience  should  be  the  same.  Perfection  consists 
in  obedience  in  our  vocations,  not  in  the  assumption  of  a  vocation 
not  belonging  to  us,  nor  enjoined  upon  us  by  divine  authority. 

In  the  third  place,  one  of  the  principal  monastic  vows  enjoins 
chastity.  Now,  we  have  already  stated,  in  treating  of  the  marriage 
of  priests,  that  no  one  can  alter  the  natural  or  divine  law  by  any 
statutes  or  monastic  vows  ;  and  as  many  are  not  endowed  with  the 
gift  of  continence,  the  vow  is  often  most  shamefully  violated.  Nor 
can  any  monastic  vow  or  law  change  the  commandment  of  the  Holy- 
Spirit,  in  whose  name  Paul  says :  "  To  avoid  fornication,  let  every 
man  have  his  own  wife,"  1  Cor.  7,  2.  Hence  monastic  vows  are 
not  right  in  the  case  of  those  who  have  not  the  gift  of  continence  ; 
for  in  their  weakness  they  fall,  and  do  worse  than  before.  In  refer- 
ence to  this  point  we  have  already  said,  and  it  is  really  a  wonder 
that  our  adversaries,  seeing  into  what  great  dangers  and  offences 
they  lead  the  consciences  of  men,  nevertheless  madly  insist  upon 
these  human  ordinances,  contrary  to  the  express  command  of  God, 
and  will  not  see  how  severely  Christ  our  Lord  censures  the  Phari- 
sees, who  issued  ordinances  in  opposition  to  God's  precepts. 

In  the  fourth  place,  the  abominable  abuse  of  the  masses  held  for 
the  living  and  the  dead,  should  deter  every  one  from  monastic  life. 
To  this  we  add  the  invocation  of  the  saints,  which  is  wholly  devo- 
ted to  avarice,  and  to  satanic  abominations.  We  call  this  service 
an  abomination,  because,  on  the  one  hand,  its  object  is  filthy  lucre ; 
and  on  the  other,  it  leads  to  the  substitution  of  the  saints  in  the  place 
of  Christ,  to  their  idolatrous  worship,  and  their  recognition  as 
mediators  before  God.  Thus  the  Dominicans  in  connection  with 
the  Fraternity  of  the  Rosary,  (to  say  nothing  of  the  numberless  silly 
dreams  of  other  monks)  established  the  most  flagrant  idolatry,  which 
both  friends  and  foes  now  deride.  Again,  they  neither  hear  nor 
teach  the  Gospel,  which  preaches  the  forgiveness  of  sins  for  Christ's 
sake,  true  repentance,  and  truly  good  works,  enjoined  by  the  Word 
of  God  ;  but  they  preach  legends  of  saints  and  works  of  their  own 
invention,  by  which  Christ  is  suppressed.  All  this  the  bishops  were 
willing  to  tolerate. 

We  shall  not  enlarge  upon  the  innumerable,  puerile  ceremonies 
and  foolish  services,  with  the  lessons,  singing,  and  the  like,  which 


342  APOLOGY. 

might  in  part  be  tolerated,  if  kept  within  proper  bounds,  and 
engaged  in  for  beneiicial  exercise,  as  lessons  at  school,  and  preaching, 
are  designed  for  the  benefit  of  the  hearers.  But  they  imagine  that 
these  various  ceremonies  are  services  by  which  the  remission  of  sins 
is  merited  for  themselves  and  for  others ;  for  this  reason,  they  are  con- 
tinually introducing  new  ceremonies.  Now,  if  they  would  so  shape 
these  church  services  and  ceremonies,  as  to  train  youth  and  the  peo- 
ple generally  in  the  Word  of  God,  short  and  thorough  lessons  would 
be  much  more  useful  than  their  endless  bawling  in  the  choir.  Thus 
the  whole  monastic  life  is  full  of  idolatry  and  hypocritical  errors, 
■contrary  to  the  first  and  second  commandments,  and  opposed  to 
•Christ.  Besides,  it  is  dangerous,  because  those  connected  with  mon- 
asteries or  cloisters,  must  knowingly  assist  in  persecuting  the  truth. 
There  are,  consequently,  many  great  reasons  why  good  men  should 
discard  monastic  life. 

The  canons  themselves,  moreover,  declare  those  free,  who  were 
persuaded  by  enticing  words,  before  they  had  arrived  at  a  proper 
age,  or  who  were  forced  into  monasteries  by  their  friends.  From 
all  this  it  appears,  that  there  are  many  reasons,  showing  that  the 
monastic  vows,  hitherto  made,  are  not  really  Christian  and  binding. 
Monastic  life  may  therefore  be  abandoned  with  a  clear  conscience, 
•since  it  is  full  of  hypocrisy  and  every  species  of  abomination. 

Our  adversaries  cite  the  Nazarites  under  the  law  of  Moses,  (Num. 
■6,  2,  &c.,)  as  testimony  against  us.  But  they  made  no  vows  with 
a  -view  of  obtaining  the  remission  of  sins  by  them,  as  we  have  charged 
in  reference  to  monastic  vows.  The  order  of  the  Nazarites  was 
designed  for  bodily  exercise  in  fasting  and  certain  meats,  as  a  pro- 
fession of  their  faith — not  to  obtain  the  remission  of  sins,  or  to  be 
saved  from  eternal  death  by  them ;  for  this  they  sought  elsewhere, 
namely,  from  the  promise  of  the  blessed  seed.  Again,  no  more  than 
circumcision,  or  the  slaying  of  victims,  under  the  law  of  Moses, 
should  be  established  now  as  a  divine  service,  can  the  fasting  or 
ceremonies  of  the  Nazarites  be  set  up  or  referred  to  as  such  a  ser- 
vice ;  but  they  must  be  regarded  as  matters  of  indilTerence  and  as 
bodily  exercises.  Accordingly  they  neither  can  nor  should  compare 
their  monasticisra — devised  as  it  was,  without  the  authority  of  God's 
Word,  as  a  service  reconciling  God — with  the  order  of  the  Nazar- 
ites, which  God  had  instituted,  and  which  was  not  designed  to  en- 
able the  Nazarites  to  obtain  the  mercy  of  God,  but  as  an  external 
discipline  and  exercise  of  the  body  ;  like  other  ceremonies  in  the 
law  of  Moses.     This  answer  will  apply  to  the  various  other  vows, 


\         laid  down  in  the  law  of  Moses. 


OF    MONASTIC    VOWS.  343 

Our  opponents  also  adduce  the  example  of  the  Rechabites,  who 
held  no  property  and  drank  no  wine,  as  Jeremiah  says,  ch.  35.  What 
a  striking  coincidence  between  the  example  of  the  Rechabites  and 
our  monks,  whose  monasteries  are  built  more  magnificently  than  the 
palaces  of  kings,  and  who  live  in  the  greatest  splendor  I  But  the 
Rechabites,  in  all  their  poverty,  married  ;  the  monks,  while  sur- 
rounded with  the  greatest  luxury,  make  hypocritical  pretensions  to 
chastity. 

Now,  intelligent  and  learned  men  well  know,  that  all  cases  should 
be  quoted  and  explained  according  to  the  rule,  that  is,  according  to 
the  plain  Scripture,  and  not  contrary  to  it.  Therefore,  while  the 
Rechabites  are  commended  in  the  Word  of  God,  it  is  certain  that 
they  did  not  observe  their  customs  and  ceremonies  in  order  thereby 
to  merit  forgiveness  of  sins  or  eternal  life,  or  because  they  thought 
that  their  works  in  themselves  could  justify  them  before  God  ;  but 
like  pious,  godly  children  they  believed  in  the  blessed  seed,  in  the 
coming  Christ ;  and  as  they  had  received  the  commandments  of 
their  parents,  their  obedience,  to  which  the  fourth  commandment 
refers — "  Honor  thy  father  and  thy  mother" — is  praised  in  the 
Scriptures. 

There  was,  moreover,  another  reason  for  the  practices  of  the 
Rechabites.  They  having  been  among  the  heathens,  their  fathers 
wished  to  distinguish  them  from  the  Gentiles  by  certain  signs,  so 
that  they  might  not  fall  back  into  ungodliness  and  idolatry.  He 
therefore  designed  by  this  means  to  admonish  them  to  fear  God,  to 
exercise  faith,  and  to  remind  them  of  the  resurrection  of  the  dead  ; 
and  this  was  a  good  reason.  But  monasticism  is  based  on  quite 
different  grounds.  It  is  imagined  to  be  a  divine  service,  meriting 
the  remission  of  sins  and  reconciling  God.  Hence  it  will  bear  no 
comparison  to  the  example  of  the  Rechabites,  to  say  nothing  about 
the  other  innumerable  evils  and  offences  stiil  connected  with  mo- 
nastic life. 

They  also  cite,  from  the  first  Epistle  to  Timothy,  5,  11  and  12, 
the  passage  concerning  the  widows  who  served  the  church,  and  were 
supported  from  the  common  church-property,  where  Paul  says: 
"For  when  they  have  begun  to  wax  w^anton  against  Christ,  they 
will  marry  ;  having  damnation,  because  they  have  cast  off  their  first 
faith."  Even  admitting  that  the  Apostle  is  here  speaking  of  vows, 
(which  is  not  the  case,)  still  this  passage  does  not  show  that  mon- 
astic vows  are  Christian  ;  for  they  are  designed  to  be  a  divine  ser- 
vice, through  which  to  merit  the  fojgiveness  of  sins.  But  Paul  re- 
jects all  laws,  works,  and  services  performed  with  this  view,  and  to 


344  APOLOGY. 

gain  eternal  life,  which  we  ohtain  through  Christ  alone.  It  is 
certain,  then,  that  if  these  widows  made  any  vows,  they  were  unlike 
the  present  monastic  profession. 

Moreover,  if  our  adversaries  insist  upon  such  a  perversion  of  this 
passage,  they  must  also  admit  that  Paul  forbids  "  a  widow  to  be 
taken  into  the  number,  under  threescore  years  old,"  1  Tim.  5,  9. 
Consequently,  all  monastic  vows  which  were  made  by  persons  under 
this  age,  are  null  and  void.  But  at  that  time  the  church  knew 
nothing  of  these  monastic  vows.  Now,  Paul  does  not  reprove  wi- 
dows because  they  married  (for  he  bids  the  younger  women  to 
marry);  but  because  they  received  support  from  the  common  church- 
treasury,  abusing  it  in  their  levity  and  wantonness,  and  thus  cast- 
ing off  their  first  faith.  This  he  calls  "  casting  off  the  first  faith," 
not  of  their  monastic  vows,  but  of  their  baptism,  their  Christian  duty, 
their  Christianity.  Thus  he  also  says  of  faith,  in  the  same  chapter, 
verse  8 :  "  But  if  any  provide  not  for  his  own,  especially  for  those 
of  his  own  house,  he  hath  denied  the  faith."  Paul's  views  of  faith 
differ  from  those  of  the  sophists  ;  for  he  says,  that  those  have  de- 
nied the  faith,  who  do  not  provide  for  their  own  house.  Thus  he 
also  says  of  women  who  are  "  tattlers  and  busybodies,"  that  they 
cast  off  the  faith. 

We  have  thus  set  forth  and  refuted  some  of  the  arguments  of  our 
adversaries,  and  have  done  so  not  only  on  account  of  our  adversa- 
ries, but  rather  for  the  sake  of  some  pious  Christians,  so  that  they 
may  clearly  perceive  why  monastic  vows  and  the  various  practices 
of  monasticism  are  neither  j-ight  nor  Christian  ;  all  of  which  are 
overthrown  by  the  single  declaration  of  Christ :  "  In  vain  they  do 
worship  me,  teaching  for  doctrines  the  commandments  of  men," 
Matt.  15,  9.  These  words  alone  are  a  summary  proof,  that  the 
whole  of  monkery,  with  its  hoods,  cords,  girdles,  and  all  its  self- 
devised  holiness,  are  useless  and  vain  services  in  the  sight  of  God  ; 
and  all  pious  Christians  should  rest  perfectly  assured,  that  this  is  a 
Pharisaic,  execrable,  and  damnable  error,  to  believe  that  we  obtain 
the  forgiveness  of  sins,  or  eternal  life,  by  such  monkish  practices, 
rather  than  by  faith  in  Christ. 

Hence  pious  men,  that  w^ere  saved  and  preserved  in  monastic  life, 
had  finally  to  despair  of  all  their  monastic  works,  to  regard  all  their 
works  as  filth,  to  condemn  all  their  hypocritical  services,  and  cleave 
to  the  promises  of  grace  in  Christ,  as  we  see  in  the  example  of  St. 
Bernard,  who  tells  us  :  Perdi/e  vixi,  "  I  have  lived  sinfully."  For 
God  will  accept  no  services,  but  those  which  he  himself  has  estab- 
lished in  his  Word. 


34-3 

XIV.  OF  THE  POWER  OF  THE  CHURCH. 

On  this  subject  our  adversaries  raise  a  great  clamor  about  the  pri- 
vileges and  immunities,  as  they  call  them,  of  the  clergy ;  and  then 
come  to  this  conclusion:  "All,"  say  they,  "  that  is  said  in  this  ar- 
ticle against  the  immunities  of  the  church  and  of  the  priests,  is  of 
no  account  or  force."  But  in  this  matter  the  framers  of  the  Con- 
futation are  basely  calumniating  us ;  for  there  is  nothing  said  in  our 
Confession  against  the  privileges  of  the  church  or  of  the  priests, 
conferred  upon  them  by  the  civil  government,  by  emperors,  kings, 
and  princes;  we  teach  on  the  contrary,  that  civil  regulations  anil 
rights  should  be  observed. 

Would  to  God,  that  our  adversaries  would  but  once  listen  to  the 
heart-rending  complaints  of  all  the  churches,  to  the  deep  cries  and 
groans  of  so  many  pious  hearts.  Our  opponents  do  not  forget  the 
privileges  of  the  church,  or  their  worldly  interests ;  but  about  the 
condition  of  the  most  important  offices  in  the  church  they  are  un- 
concerned;  they  care  not  what  is  taught  and  preached,  nor  about 
preserving  the  proper  use  of  the  Sacraments ;  they  ordain  even  the 
most  stupid  men.  Thus  the  Gospel  doctrine  went  to  decay,  the 
churches  not  being  provided  with  qualified  preachers.  They  forge 
traditions  and  impose  intolerable  burdens,  that  are  ruinous  to  the 
soul,  adhering  more  closely  to  their  traditions  than  to  the  command- 
ments of  God.  Many  poor  souls  are  now  involved  in  doubt,  not 
knowing  what  to  do.  It  is  therefore  the  duty  of  the  prelates  to 
hear  what  is  right  or  wrong,  to  remedy  abuses,  to  relieve  souls  from 
their  distressing  perplexity,  and  to  remove  the  burden  from  the 
oppressed  conscience.  But  their  deeds  are  manifest :  they  issue 
edicts  contrary  to  the  plain  truth  ;  they  exercise  unheaid-of  tyranny 
against  pious  men,  in  order  to  su])port  some  of  their  traditions,  which 
are  evidently  contrary  to  the  Word  of  God.  Now,  as  they  boast 
of  their  privileges,  they  should  of  right  remember  the  duties  of  their 
office,  and  hear  the  groans  and  complaints  of  many  pious  Christians, 
which  God  assuredly  hears,  and  for  which  he  will  call  the  prelates 
to  an  account. 

Nor  does  the  Confutation  reply  to  our  arguments,  but  displays 
its  genuine  Papal  character,  claiming  great  power  for  the  bishops, 
•without  proving  it.  Thus  it  says,  that  the  bishops  have  authority 
to  rule,  to  judge,  to  punish,  to  coerce,  to  make  laws  conducive  to 
eternal  life.  In  this  manner  the  Confutation  boasts  of  the  jjower 
of  the  bishops,  but  without  proof.  The  controversy  turns  upon  the 
question  whether  the  bishops  have  the  pov^-er  to  make  laws  without 

41— 4.3 


345  APOLOGY. 

the  authority  of  the  Gospel,  and  to  enforce  them  as  divine  services^ 
meriting  eternal  life. 

Our  answer  is :  the  doctrine  of  the  remission  of  sins  without  merit 
for  Christ's  sake,  by  faith,  must  be  maintained  in  the  church,  and 
eq.ually  so,  the  doctrine  that  all  human  ordinances  are  incompetent 
to  reconcile  God.  Accordingly  neither  sin  nor  righteousness  should 
be  ascribed  to  meat,  drink,  clothing,  and  like  things ;  for  Paul  says : 
*'  The  kingdom  of  God  is  not  meat  and  drink,"  Rom,  14,  17.  The 
bishops  have  no  power,  therefore,  to  make  ordinances,  without 
authority  from  the  Gospel,  through  which  to  obtain  the  remission 
of  sins,  or  to  establish  divine  services  that  can  justify  us  before  God, 
and  to  make  their  non-observance  a  mortal  sin.  All  this  is  taught 
in  the  single  passage  in  the  Acts  of  the  Apostles,  15,  9,  10,  where 
Peter  says:  "The  hearts  are  purified  by  faith."  Besides,  Ijiey 
forbid  to  put  a  yoke  or  a  burden  upon  the  disciples,  saying  that  it 
is  a  dangerous  thing.  They  also  intimate  that  those  who  ihus  im- 
pose burdens  on  the  church,  sin  most  fearfully,  oppose  God,  and 
tempt  him  ;  for  they  say  r  '*  Why  tempt  ye  God  ?"  This  severe 
and  earnest  declaration  of  the  Apostles,  which  should  of  right  alarm 
them  like  a  clap  of  thunder,  is  not  at  all  taken  to  heart  by  our 
antagonists,  who  are  attempting  to  maintain  their  own  devii.cs  by 
force  and  violence. 

They  also  condemn  the  fifteenth  article,  in  which  we  assert  that  we 
cannot  merit  the  forgiveness  of  sins  by  human  ordinances;  and  they 
hold  that  human  ordinances  are  useful  and  conducive  to  eternal  life. 
But  it  is  obvious  that  they  afford  the  heart  no  solid  consolation,  and 
give  it  no  new  light  or  life,  as  Paul  says,  Col,  2,  22,  that  ordinances 
are  of  no  avail  in  obtaining  everlasting  righteousness  or  eternal  life  ; 
for  they  teach  a  difference  in  meats,  clothing,  and  like  things,  which 
pass  away  in  their  use  ;  but  eternal  life,  which  begins  inwardly,  by 
faith,  in  this  life,  is  worked  by  the  Holy  Spirit  in  the  heart,  through 
the  Gospel.  Our  adversaries,  therefore,  can  never  prove  that  we 
can  merit  eternal  life  through  the  ordinances  of  men. 

Now,  as  the  Gospel  clearly  forbids  the  imposition  of  such  ordi- 
nances upon  the  church  and  the  conscience,  as  means  of  obtaining 
the  remission  of  sins,  or  as  necessary  parts  of  divine  woiship,  and 
as  indispensable  to  Christian  holiness,  or  finally  as  obligations  which 
cannot  be  neglected  without  incurring  mortal  sin,  our  adversaries 
can  never  show  that  the  bishops  have  authority  to  establish  such 
services  to  God. 

But  we  have  stated  in  our  Confession  what  power  the  bishops 
have  in  the  church.     Those  who  now  bear  the  name  of  bishops  in 


OF    THE    POWER    OF    THE    CHURCH.  347 

the  church,  nltn:Teiher  neglect  their  episcopal  office  as  set  forth  in 
lh(.'  Gospel ;  slill  they  mny  be  bishops  accoicling  to  the  canonic  Jaw, 
Avhich  we  are  not  disposed  to  depreciate.  But  we  are  speaking  of 
Irue  Chiistian  bishops  ;  and  we  are  pleased  with  the  old  division, 
namely,  thai  the  power  of  the  bishops  consists  in  potestate  Ordinis 
and  poles-late  Jurisdidionis,  that  is,  in  the  administration  of  the 
Sacraments,  and  in  spiritual  jurisdiction.  Accordingly,  each  Chris 
tiaa  bis'.iop  has  potestafem  Ordinis,  that  is,  power  to  preach  the 
Gospel  and  to  administer  the  Sacraments;  he  also  has  the  power  of 
spiritual  juris:Iiction  in  the  church,  that  is,  authority  to  exclude 
ihnse  living  in  open  vice,  from  the  Christian  congregation,  and, 
when  they  repent,  to  receive  them  again,  and  absolve  them.  But 
they  have  no  despotic  power,  that  is,  they  cannot  judge  without 
positive  law  ;  nor  have  they  royal  power,  that  is,  power  over  exist- 
ing laws:  but  they  are  subject  lo  the  positive  law  and  the  express 
comm^ind  of  God,  according  to  which  they  are  to  regulate  their 
spiritual  power  and  jurisdiction.  Although  they  have  such  jurisdic- 
tion over  public  vice,  still  it  does  not  follow,  that  they  areauthorizevi 
to  establish  new  modes  of  worship.  These  two  things  are  widely 
different.  Besides,  this  jurisdiction  does  not  extend  over  transgres- 
sions of  their  new  laws,  but  solely  over  sins  against  the  law^  of  God-; 
for  the  Gospel  certainly  does  not  establish  a  special.,  independent 
government  for  them. 

True,  we  have  stated  in  our  Confession,  that  the  bishops  may 
establish  ordinances  to  preserve  order  and  decorum  in  the  churchy 
but  not  as  necessary  acts  of  worship.  Nor  must  they  be  imposed 
fis  such  upon  the  conscience;  for  Paul  says,  Gah  5,  Ij  "  Stand  fast, 
therefore,  in  the  liberty  wherewith  Christ  hath  made  us  free,  and  be 
not  entangled  again  with  the  yoke  of  bondage."  The  observance 
of  these  external  ordinances  must  therefore  t3e  left  discretionary,  so 
that  they  may  not  be  regarded  as  essential  tosalvation^.  N^verthe.- 
less  it  is  a  matter  of  duty  to  avoid  giving  offence.  Thus  the  Apos- 
tles, for  the  sake  of  good  discipline,  ordained  many  things  in  the 
church,  which  were  altered  in  the  course  of  time  ;  but  they  institu- 
ted no  ordinances  as  necessary  or  unalterable;  for  they  certainly  did 
not  act  contrary  to  their  own  writings  and  doctrine,  in  which  they 
strenuously  contend  that  no  statutes  should  be  imposed  upon  the 
.church,  as  being  essential  to  salvation. 

This  is  a  simple  and  clear  exposition  of  human  ordinances,  to 
show  that  they  are  not  necessary  parts  of  worship,  but  yet  should 
be;  observed,  according  to  circumstances,  to  avoid  offence.  Many 
learned  and  illustrious  men  have  held  and  ta\ight  t))is  view  in  the 


348  APOLOGY. 

church  ;  and  certainly  our  ailversaries  cannot  gainsay  it.  It  is  also 
equally  certain,  that  the  words  of  our  Lord  Jesus  Christ :  "  He  that 
heareth  you,  heareth  me,"  Luke  10,  16,  do  not  imply  the  ordinan- 
ces of  men,  but  are  directly  opposed  to  them.  For  the  Apostles 
did  not  here  receive  a  mandafum  cnm  libera,  that  is,  a  general  and 
unlimited  command  and  authority,  but  the  mandate  was  limited, 
namely,  to  preach,  not  their  own  word,  but  the  Word  of  God,  and 
the  Gospel.  And  by  the  w"ords:  "He  that  heareth  you,  heareth 
me,"  the  Lord  would  strengthen  all  men,  as  it  was  necessary  that 
we  shoidd  be  fully  assured  that  the  written  and  the  preached  Word 
is  the  power  of  God,  and  that  no  one  need  seek  or  to  expect  another 
word  from  heaven.  Therefore,  the  declaration,  "  He  that  heareth 
you,  heareth  me,"  cannot  be  applied  to  human  ordinances;  for  here 
Christ  would  tell  them  so  to  teach,  that  through  their  mouth  Christ 
himself  may  be  heard.  Now,  if  this  is  to  be  done,  they  must  not 
preach  their  own,  but  liis  W^ord,  his  voice  and  Gospel.  This  con- 
solatory declaration,  which  most  forcibly  confirms  our  doctrine,  and 
contains  much  useful  instruction  and  comfort  for  the  Christian,  is 
referred  by  these  simpletons,  to  their  foolish  ordinances,  to  their 
meat,  drink,  clothing,  and  similar  puerile  things. 

They  also  quote  Heb.  13,  17  :  "  Obey  them  that  have  the  rule 
over  you,"  &c.  This  passage  requires  obedience  to  the  Gospel ;  it 
does  not  confer  any  special  authority  or  lordly  power,  independent  of 
the  Gospel,  upon  the  bishops  ;  hence  they  should  not  make  statutes 
contrary  to  the  Gospel,  nor  explain  them  contrary -to  it ;  for  w4ien  they 
do  this,  the  Gospel  forbids  us  to  obey  them,  as  Paul  says.  Gal.  1,8: 
"Though  we,  or  an  angel  from  heaven,  preach  any  other  gospel  unto 
you,  than  that  which  we  have  preached  unto  you,  let  him  be  accursed." 

In  the  same  manner  we  also  reply  to  the  passage,  Matt.  23,  2,  3: 
*'The  scribes  and  Pharisees  sit  in  Moses'  seat.  All  therefore  what- 
soever they  l)i(!  you  observe,  that  observe  and  do."  Certainly  this 
is  no  universal  or  general  command  to  observe  all  they  enjoin,  even 
fontrai'v  to  the  command  and  Word  of  God.  For  the  Scriptures 
elsewhere  sav  :  "  We  ought  to  obey  God  rather  than  men," 
Acts  5,  29.  Hencp,  when  their  teachings  are  contrary  to  the  Gos- 
pel, we  should  not  listen  to  tliem.  Nor  does  this  passage  establish 
a  o-overnment  apart  from  the  Gospel  ;  consequently  they  cannot 
prf)ve  l)y  the  Gospel,  the  pov^'er  wliirh  they  have  established  with- 
out it,  for  the  Gos)x4  does  not  speak  of  traditions,  but  of  teaching 
the  Word  of  God.' 

Ent  the  slanderous  charge  of  our  adversaries  against  us,  in  the 
conclusion  of  their  Confutation,  that  this  doctrine  gives  occasion  for 


OF  THE  POWER  OF  THE  CHURCH.  349 

disobedience  and  other  ofTences,  cannot  justly  be  made  against  our 
doctrine;  for  it  is  obvious  that  it  refers  to  the  civil  government  in 
terms  of  the  highest  commendation.  And  it  is  known,  that  where 
this  doctrine  is  preached,  the  authorities  have  too,  by  the  grace  of 
God,  hitherto  been  duly  honored  by  the  subjects. 

But  as  it  regards  the  disunion  and  dissensions  existing  in  the 
church,  it  is  well  known  how  they  originated,  and  that  they  were 
occasioned  by  the  retailers  of  indulgences,  who  unblushingly  preach- 
ed intolerable  lies  without  shame,  and  then  condemned  Luther, 
because  he  did  not  approve  these  falsehoods.  Besides,  they  were 
constantly  agitating  other  controversies,  so  that  Luther  was  led  to 
assail  other  errors  also.  But  as  our  opponents  would  not  tolerate 
the  truth,  and  even  undertake  to  sustain  palpable  errors  by  violence, 
it  is  easy  to  judge  who  caused  the  separation.  Indeed  the  whole 
world,  all  wisdom,  and  all  power,  should  yield  to  Christ  and  his 
holy  Word;  but  the  devil,  being  the  enemy  of  God,  arrays  all  his 
power  against  Christ,  to  suppress  and  quench  the  Worfl  of  God. 
Thus  the  devil,  with  his  members,  setting  himself  against  God's 
Word,  is  the  cause  of  division  and  disunion  ;  for  we  have  most  earn- 
estly sought  peace,  and  still  most  anxiously  desire  it,  provided  we 
are  not  forceil  to  blaspheme  and  deny  Christ.  God,  the  judge  of 
all  hearts,  knows  that  we  have  no  pleasure  nor  peace  in  this  fearful 
disunion.  Nor  have  our  opponents  as  yet  been  willing  to  make 
peace,  unless  we  would  agree  to  drop  the  blessed  doctrine  of  the 
remission  of  sins  through  Christ,  without  our  merit,  which  would 
be  the  grossest  blasphemy  against  Christ. 

And  although  we  do  not  deny,  that,  as  usual,  the  wickedness  and 
imprudence  of  some,  may  have  given  offence  in  this  schism  (for  thus 
the  devil  seeks  to  disgrace  the  Gospel) ;  yet  all  this  is  nothing  in 
comparison  with  the  great  consolation  which  this  doctrine  affords, 
by  teaching  that  we  receive  the  remission  of  sins  and  the  grace  of 
God  for  Christ's  sake,  without  merit  of  our  own  ;  and  by  informing 
us,  that  it  is  not  serving  God,  to  forsake  one's  temporal  position,  or 
civil  office,  but  that  such  relalions  are  acceptable  to  God, — truly 
holy  and  divine  services. 

If  we  should  also  state  the  offences  given  bv  the  opposite  partv, 
a  task  for  which  we  certainly  have  no  inclination,  it  would  make  a 
fearful  record  indeed,  namely,  how  they  turned  the  mass  into 
a  scandalous,  blasphemous  Mr ;  what  unchastity  was  caused  by  their 
celibacy  ;  how  the  Popes  have  waged  war  upwards  of  four  hundred 
years  with  the  emperors,  forgetting  the  Gospel,  and  striving  only 
to  be  emperors  themselves,  and  to  obtain  the  control  of  all  Italy; 


350 — 3oS  APOLOGY. 

how  they  sported  with  (he  church-property  ;  how,  in  consequence 
of  their  iieoTi,2,ence,  many  false  doctrines  and  religious  servi- 
ces were  established  by  the  monks  ;  for  what  is  their  worship 
ofsi'.ints  but  palpable,  heathenish  idolatry?  None  of  their  writers 
say  a  word  about  the  faith  in  Christ,  ihrouoh  which  the  remission 
of  sins  is  obtained  :  they  ascribe  (he  greatest  holiness  to  hutiian  ordi- 
nances, about  which  they  chiefly  wiile  and  preach.  Moreover,  the 
s;  irit  which  they  openly  manifest,  in  murdering  so  many  innocent, 
pious  men  now  on  account  of  their  Christian  piinciples,  n\ay  propeily 
l;e  counted  among  their  offences.  But  we  shall  not  sp.eak  of  this 
now;  for  this  matter  should  be  j'lclgcd  accordirg  1o  the  Word  of 
Cod,  williout  regard,  in  the  mean  time,  to  llie  offences  of  either 
parly. 

We  liopc  that  all  godly  men  will  satisfactorily  learn  from  this 
book,  that  we  teach  Christian  doctrine,  and  that  our  jirinciples  are 
consolatory  and  wholesome  to  all  pious  men.  We  therefore  piay  Gcd 
to  rriiint  his  giace,  that  his  holy  Gospel  may  be  acknowledged  and 
I'.onorcd  by  all,  to  his  praise,  and  to  the  peace,  union,  and  salvation 
of  all  men.  And  we  hereby  declai-e  our  readiness,  whenever  it  may 
be  necessary,  to  give  a  further  account  of  all  these  articles, 


359 


ERRATA. 

Pnge  143 — 5th  line  from  above,  read:  of  it,  for  "of  our  confession"; 
145 — l/tli  line  from  l)cl()\v.  omit  "they";  158 — 10th  1.  below,  rend  ue,  for 
"I";  IGl— 5th  1.  ah.,  desire,  for  "desires";  162— 5th  1.  bel.,  £3,  f(;r  "C.-y'; 
1(30 — 2(\  1.  bel.,  ;  so,  on  the  other  hand,  for  "and  again,  rcciprdcaliy"; 
172 — 17th  I.  ah.,  Now,  by  works  no  one,  for  "Now,  no  ^)n^  i)y  works"; 
173— 3d  i.  ah.,  work,  for  "wonh";  174— ICth  1.  ah.,  we,  for  "they";  181  — 
7th  1.  ah.,  an  amiable,  lovely  object,  for  "object,  amiable,  lovely" — 6th  I. 
bel.,  which,  for  "whom";  198 — IGth  1.  a!).,  receive,  for  "(bf.iin";  1*J9 — 
lUth  1.  ab.,  incst-xfiav,  for  "f;t<-i;:ttt:."  ;  210— 5th  1.  l)cl.,  benrr.s  of  men, 
for  "heart  of  man"  ;  214 — 9th-10th  1.  ab.,  wc  l)clicvc  ourselves,  for  "  they 
believe  themselves"  ;  2oG — 5th  i.  ab.,  after  "  conscience,"  insert :  which  ; 
251 — 9th  1.  ab.,  canonicas,  for  ''■ccvonka'" — 18th  1.  ab.,  works,  for  "  work"  ; 
2.'.7 — IStli  I.  l;cl.,  for  "that  honor,"  that  the  honor,  &c.  ;  2GJ — 11  th  1.  Iiel., 
after  "God,"  insert:  in  order,  &c.  ;  2G3 — 8th  1.  ah.,  omit  "but";  "71  — 
19th  1.  bel..  for  "  that  it,"  read  :  that  snch  discipline,  &c,  ;  £83 — 5t!i  I.  lie!., 
read  :  and  in  the  Lord  Jesus  Christ,  for  "in  Jesus,  the  Lord  Cliricu"  ;  289 
—9th  1.  ab.,  omit  "that"  ;  J.91— 2il  1.  ab.,  omit  "  be  able  to"  ;  L93— 2Jih  I. 
bel.,  omit  "a" — and  18th  1.,  omit  "  would  willingly"' — and  9th  I.,  reiai  :  r.s 
has  hitherto  l)een,  &c.  ;  291 — 6th  1.  ab.,  read  :  It  is  undoiiijtcdiy  the  divine 
will  and  right;  313— IGth  I.  ab.,  read  :  has,  fur  "  have"  ;  318 — 7lh  1.  ab., 
s.-icrilice,  for  "sacrifices";  320 — 18th  1.  l)el.,  after  "satisfactory,"  read  :  than 
nothing;  323 — 18th  1.  bel.,  read  :  number  and  price  of  masses;  331 — 4th 
1.  bel  ,  read  :  Are  they  evangelical  perfection  ?  ;  333 — 2d  1.  ab.,  after  "  ene- 
mies," insert:  thus;  33G — I8th  1.  ab.,  read:  or  advice,  &e. — :;nd  IGili  I, 
bel..  read  :  the,  for  "  this"  ;  344 — 2Uth  I.  bel.,  at  the  end  of  tlie  line  sul:sti- 
tute  opponents  for  "adversaries." 


THE 

SMALCALD  ARTICLES. 


ARTICLES  OF  CHRISTIAN  DOCTRINE, 

WHICH  WERE    TO    BE    EXHIBITED  BY  OUR    ADHERENTS    AT  THE  COUNCIL,  IF  A  COU^'CIL 
HAD    BEEN    ASSEMBLED    AT    MANTUA,    OR    AT    ANY    OTHER    PLACE,    DECLAR- 
ING   WHAT    POINTS    WE    COULD   OR    COULD   NOT    ADMIT    OR    ABANDON. 

WRITTEN    BY 

DR.  MARTIN  LUTHER. 
A.  D.  1537. 


46 


THE  SMLCALD  ARTICLES. 


PREFACE  OF  DR.  MARTIN  LUTHER. 

Last  year  pope  Paul  IIL  proclaimed  a  council,  which  was  to  be  assem- 
bled al)out  Pentecost  at  Mantua.  Soon  afterwards  he  transferred  the  ap- 
pointed meeting  from  the  city  of  Mantua  to  some  other  place;  and  it  is  not 
yet  known  where  he  intends  to  assemble  it.  We  also  had  reason  to  hope 
that  we  should  be  summoned  to  the  council,  or  to  fear  that,  if  not  sum- 
moned, we  might  be  condemned  unheard.  I  was,  therefore,  required  to 
collect  and  transcribe  the  articles  of  our  doctrine,  in  order  that  it  might  ap- 
pear, if  the  council  should  take  place,  what  we  might  be  able  to  concede 
to  the  Papists,  and  what  points  we  were  determined  to  maintain. 

I  have,  accordingly,  written  these  articles,  and  communicated  them  to 
our  adherents,  by  whom  they  have  been  received  and  approved  with  great 
unanimity.  It  was  also  resolved  that  these  articles  should  be  publicly  laid 
before  the  council, — if  indeed  the  Pope  and  the  Papists  would  hold  a  coun- 
cil, without  false  pretences  and  deceptive  arts,  in  a  lawful  and  Christian 
manner, — and  that  these  should  exhibit  the  confession  of  our  faith. 

But  since  the  Roman  court  or  conclave  dreads  a  free  and  Clu-istiau  coun- 
cil so  very  much,  and  so  shamefully  shuns  the  light,  that  even  the  Papists 
themselve*  have  entirely  lost  the  hope,  not  only  of  its  .ever  assembling  a 
Christian  council,  but  even  of  its  allowing  or  enduring  any  thing  of  the 
kind  ;  many  Papists  even  are  justly  offended,  support  this  indifference  of 
the  Pope  with  reluctance,  and  naturally  infer  that  he  would  rather  see  the 
destruction  of  Christianity  itself,  and  the  perdition  of  all  souls,  than  the 
smallest  reformation  t»f  his  own  errors,  or  those  of  his  friends,  or  the  pre- 
scription of  any  bounds  to  his  tyranny.  For  this  reason  I  have  been  the 
more  desirous  to  publi.-jji  these  articles,  that  if  I  should  die  before  a  coun- 
,cil  shall  be  held. — an  event  which  I  truly  expect,  sihce  those  who  fear 
and  shun  the  light  have  lalwred  so  much  in  postponing  and  preventing  the 
council, — posterity  may  have  my  testimony  and  confession,  and  may  add 
this  to  that  confession  which  I  formerly  published,  to  which  I  have  con- 
stantly t«  this  day  adhered,  and  to  which,  by  the  grace  of  God,  I  will  ever 
adhere. 

What  then  shall  I  say?  How  shall  I  begin  my  complaint?  I  am  Ptill 
Viving,  writing,  holding  deliberations,  and  readinj:;  public  lectures  daily ;  and 
•yet  these  malij;nant  men,  not  only  among  our  adversaries,  but  even  false 
brethren  who  pretend  to  agree  with  us,  dare  openly  to  turn  niv  own  wri- 
tings and  my  own  doctrine  against  me,  whilst  I  xm  livinp;,  and  whilst  I  see 
iunl  hear  them,  although  they  know  that  I  teach  far  diirerenlly.  They 
wish  to  decorate  their  own  venom  with  my  labors,  to  deceive  and  entice 
wretched  mortals  under  my  name.  What  then.,  gracious  God.  will  be  dou« 
^fter  mx  death  ' 


364  PREFACE. 

I  ought,  indeed,  to  reply  to  all  their  charges,  while  I  am  yet  living.  But 
how  can  I  alone  close  all  the  mouths  of  Satan? — especially  of  those,  who, 
full  of  poison,  do  not  wish  to  attend  to  or  to  hear  what  we  have  written, 
hut  are  altogether  engrossed  by  one  purpose — that  of  perverting  and  cor- 
rupting our  words  at  every  point.  To  these,  therefore,  let  Satan  reply, 
and,  finally,  the  wrath  of  God,  as  they  deserve.  I  often  recall  to  mind  the 
excellent  Gerson,  who  doubted  whether  any  thing  of  public  utility  ought  to  be 
written  or  published.  If  we  refrain  from  Avriting,  many  souls  will  be  ne- 
glected, which  might  have  been  rescued  ;  but  if  we  write,  immediately  the 
devil  is  at  hand  with  lips  of  bitterness  and  abuse,  infecting  and  poisoning 
every  thing,  and  defeating  the  salutary  object  of  the  writing.  It  is  mani- 
fest, however,  what  advantage  they  derive  from  these  malignant  represen- 
tations. For  since  they  have  thus  assailed  us  with  false  charges,  and  en- 
deavored by  means  of  these  misrepresentations  to  retain  the  less  informed 
among  them,  God  has  the  more  advanced  his  Avork,  diminished  their  num- 
bers and  increased  ours,  and  has  thus  confounded  and  still  confounds  them 
in  consequence  of  their  falsehoods. 

I  will  relate  an  instance  of  this.  There  was  a  certain  Doctor  here  at  Wit- 
temburg,  sent  from  France,  who  publicly  assured  us,  that  the  French 
monarch  had  been  fully  persuaded  that  there  was  no  church,  no  magistra- 
cy, no  wedlock  among  us,  but  that  we  all  lived  promiscuously,  each  ac- 
cording to  his  inclination.  Tell  me  now,  with  what  countenance  will  they 
look  upon  us  at  the  tribunal  of  Christ,  in  the  last  judgment? — these  de- 
famers  who  have,  by  their  virulent  writings,  disseminated  charges  so  false, 
not  only  in  France,  but  in  other  kingdoms  ?  Christ  the  Lord  and  Judge  of 
us  all,  knows  that  these  men  are  uttering  falsehoods,  and  that  they  always 
have  been  speaking  falsely.  His  decision  they  will  be  compelled  to  hear 
in  their  turn.  May  God  convert  those  who  can  be  changed ;  may  they  re- 
pent ;  but  others  he  Avill  overwhelm  with  woe  eternal. 

To  return  to  the  subject :  I  could  wish  that  a  free  and  Christian  council 
might  at  some  time  be  assembled,  that  we  might  provide  for  many  exigen- 
cies, and  for  the  wants  of  many.  Not  that  we  need  a  council :  for  our 
churches,  by  the  grace  of  God,  through  their  purity  of  doctrine,  by  the  cor- 
rect use  of  the  sacraments,  and  by  their  knowledge  of  the  various  relations 
of  life  and  of  good  works,  have  been  so  much  enlightened  and  confirmed, 
that  we  have  no  need  of  a  council,  nor  can  we  hope  or  expect  any  improve- 
ment in  these  respects  from  a  council.  But  in  various  bishoprics  we  be- 
hold so  many  parishes  entirely  destitute  and  deserted,  that  the  heart  of  a 
good  man  must  be  almost  crushed  with  grief.  And  yet  neither  the  bishopa 
nor  the  prebendaries  consider  how  those  wretched  mortals  live  or  die;  yet 
Christ  has  died  for  them  also,  though  these  poor  men  cannot  hear  him 
speaking  as  a  true  shepherd  with  his  sheep.  And  this  causes  me  very  se- 
riously to  fear  that  Christ  himself  will  convene  a  council  of  angels  against 
Germany,  by  whom  we  may  be  utterly  destroyed,  like  Sodom  and  Gomor- 
rah, since  we  so  rashly  mock  him  with  the  name  and  pretence  of  a  council. 

Besides  these  ecclesiastical  matters  so  highly  important,  great  abuses  might 
also  be  corrected  in  our  political  condition;  such  as  discords  of  the  princes 
)!}nd  estates  of  the  empire.  Usury  and  avarice  have  invaded  us  like  a  flood, 
and  llipy  ;ire  defended  under  the  form  of  law,     Insolence,  immorality,  pride, 


PREFACE.  365 

luxury  and  extravagance  in  dress,  excess,  gaming,  ostentation,  a  host  of 
vices  and  crimes,  the  wickedness  and  contumacy  of  subjects,  servants,  and 
laborers,  the  enormous  prices  demanded  by  mechanics,  hirelings,  and  coun- 
trymen, (and  who  can  tell  all  ?)  have  spread  to  such  an  extent,  that  they 
could  not  be  reformed  by  ten  councils  and  twenty  diets. 

If  these  abuses  in  church  and  state,  which  are  perpetrated  against  God, 
should  be  discussed  in  a  council,  there  would  be  abundant  subjects  for  de- 
liberation ;  nor  would  there  be  any  necessity  for  jesting  and  idle  consulta- 
tions about  the  long  gown,  the  various  modes  of  razure  and  tonsure,  broad 
belts  and  girdles,  mitres,  caps,  cowls,  staves,  and  similar  vanities  of  the 
bishops  and  cardinals.  If  we  had  sufficiently  pondered  the  will  and  the 
command  of  God,  in  relation  to  the  regulation  of  ecclesiastical  and  civil 
affairs,  abundant  time  and  opportunity  would  afterwards  have  been  left  for 
the  reformation  of  diet  and  of  dress,  of  wax  tapers,  razures,  and  cells.  But 
because  we  swallow  camels,  and  at  the  same  time  strain  out  gnats, — ne"-lect 
the  beam,  and  search  for  the  mote, — we  may  do  without  a  council. 

I  have,  therefore,  written  but  few  articles.  For  we  have  already  enough 
of  the  commands  of  God  in  the  church,  in  the  state,  and  in  our  families, 
which  we  shall  never  be  able  to  observe  completely.  What  benefit,  then, 
can  result  from  so  great  a  number  of  decrees,  traditions,  and  laws  of  a  coun- 
cil, when  the  principal  duties  which  God  enjoins  upon  us,  will  not  be  re- 
garded nor  observed  .'  Just  as  if  God  were  forced  to  yield  to  our  ridicu- 
lous fantasies,  and  to  suffer,  in  the  mean  time,  his  holy  commands  to  be 
trodden  under  foot.  But  our  sins  overburden  us,  nor  do  they  permit  God 
to  be  gracious,  because  we  will  not  repent,  but  defend  every  kind  of  abom- 
ination. 

O  Christ  Jesus,  our  Lord  !  Do  thou  thyself  convene  a  council,  and  there 
preside.  Dehver  us  by  thy  glorious  presence.  We  have  nothing  to  hope 
from  the  Pope  and  the  bishops :  they  do  not  regard  thee.  Do  thou,  there- 
fore, assist  us,  who  are  miserable  and  poor,  who  groan  for  thee,  and  seek 
thee  from  the  heart,  according  to  the  grace  which  thou  hast  given  to  us, 
through  the  influence  of  the  Holy  Spirit  who  lives  and  reigns  with  thee 
and  with  the  Father,  blessed  forever.     Amen. 


fJCG  SMAl.CALU    ARTICLES. 

PART  I. 

ARTICLES    CONCERNING    THE    DIVINE    MAJESTY. 


That  the  Father,  Son,  and  Holy  Ghost,  three  distinct  persons,  in 
one  divine  essence  and  nature,  is  one  God,  who  made  heaven 
and  earth. 

II. 

That  the  Father  is  of  no  one,  the  Son  is  begotten  of  the  Father, 
the  Holy  Ghost  proceeds  from  the  Father  and  the  Son. 

III. 

That  neither  the  Father  nor  the  Holy  Ghost,  but  the  Son,  be- 
came man. 

IV. 

That  the  Son  thus  became  man,  by  being  conceived  of  the  Holy 
Ghost,  without  the  interposition  of  man,  and  being  born  of  the  pure 
and  holy  Virgin  Mary  :  he  afterwards  suffered,  died,  was  buried,  de- 
scended into  hell,  rose  from  the  dead,  ascended  to  heaven,  sits  at  the 
right  hand  of  God,  will  judge  the  living  and  the  dead,  &c.  as  the 
Apostolical  and  Athanasian  Symbols,  and  the  Smaller  Catechism, 
teach. 

There  is  no  dispute  nor  contention  about  these  articles;  and  inas- 
much as  both  parlies  confess  them,  it  is  unnecessary  now  to  treat 
further  of  them. 

PART  II. 

ARTICLES     WHICH     CONCERN     THE     OFFICE     AND     WORK     OF      JESUS 
CHRIST,    OR    OUR    REDEMPTION. 

ARTICLE    I. THE    CHIEF    ARTICLE. 

That  Jesus  Christ,  our  God  and  our  Lord,  died  for  our  sins,  and 
was  raised  again  for  our  justification,  Roin.  4,  25. 

And  he  alone  is  the  Lamb  of  God,  who  bears  the  sins  of  the  world, 
John  1,  29.     And  God  has  laid  upon  him  the  sins  of  us  all,  Isa.  53,  6. 

Again,  all  have  sinned,  and  are  justified  without  works  or  merits, 
of  their  own,  by  his  grace,  through  the  redemplion  of  Jesus  Christ 
in  his  blood,  &c.,  Rom.  3,  23,  24'. 


OF  thf:  mass.  367 

Inasmuch,  then,  as  this  must  be  behevecl,  and  since  it  cannot  be 
obtained  or  embraced  by  works,  law,  or  merit,  it  is  clear  and  cer- 
tain, that  such  faith  alone  justifies  us,  as  Paul,  Rom.  3,  28,  says : 
"  Therefore  we  conclude,  that  a  man  is  justified  by  faith,  without 
the  deeds  of  the  law."  Again,  verse  26,  "  That  he  might  be  just, 
and  the  justifier  of  him  which  believeth  in  Jesus." 

Whatever  may  happen,  though  heaven  and  earth  should  fall, 
nothing  in  this  article  can  be  yielded  or  rescinded.  "  For  there  is 
none  other  name  under  heaven  given  among  men,  whereby  we  must 
be  saved,"  says  Peter,  Acts  4,  12.  "And  with  his  stripes  we  are 
healed,"  Isa.  53,  5.  Upon  this  article  depends  all  that  we  teach 
and  do  against  the  Pope,  the  devil,  and  all  the  world.  We  must, 
therefore,  be  entirely  certain  of  this,  and  not  doubt  it,  otherwise  all 
will  be  lost,  and  the  Pope  and  the  devil,  and  our  opponents,  will 
prevail  and  obtain  the  victory. 

ARTICLE    II. — OF    THE    MASS. 

That  the  mass  under  Popery  must  be  the  greatest  and  most  terri- 
ble abomination,  since  it  is  directly  and  strongly  opposed  to  this 
chief  article ;  and  yet  of  all  Papal  idolatries  it  was  the  most  embel- 
lished and  applauded.  For  it  was  maintained  that  such  offering,  or 
work  of  the  mass,  even  when  performed  by  an  artful  knave,  liber- 
ates men  from  sins,  both  in  this  life,  and  in  purgatory, — a  thing 
which  the  Lamb  of  God  alone  can  do,  as  already  said.  No  part  of 
this  article  can  be  yielded  or  rescinded ;  for  the  first  article  will  not 
allow  it. 

But  if  there  be  a  rational  Papist  any  where,  we  might  speak  to 
him  in  the  following  friendly  manner : — First,  why  do  you  still  ad- 
here so  strenuously  to  the  mass,  since  it  is  a  mere  human  device,  not 
commanded  of  God  ?  And  we  may  safely  abandon  all  human  devi- 
ces, as  Christ,  Matt.  15,  9,  says :  "  In  vain  they  do  worship  me, 
teachins:  for  doctrines  the  commandments  of  men." 

Secondly,  it  is  an  unnecessary  thhig,  which  we  can  omit  without 
sin  or  danger. 

Thirdly,  we  can,  according  to  the  institution  of  Christ,  obtain 
the  Sacrament  in  a  far  better  and  a  more  acceptable  way,  yea,  this 
way  is  alone  acceptable.  What  use  is  it,  then,  to  force  men  into 
difficulty  and  misery,  for  the  sake  of  a  fictitious  advantage,  when  we 
can  have  it  otherwise  more  happily  and  better  ? 

Let  the  doctrine  be  publicly  preached  to  the  people,  that  the  mass 
as  a  human  invention,  may  be  left  unobserved  without  sinning,  and 


368  SMALCALD    ARTICLES. 

that  no  one  who  does  not  observe  it  will  be  condemned,  but  may 
be  saved  without  the  mass  and  through  better  means,  and  we  will 
venture  to  assert  that  the  mass  will  then  be  discontinued  of  itself, 
not  only  among  the  illiterate  populace,  but  also  among  all  pious, 
sincere,  and  intelligent  Christians ;  much  more  so,  if  they  should 
hear  that  it  is  a  dangerous  thing,  invented  and  devised  without  the 
Word  and  will  of  God. 

Fourthly,  inasmuch  as  incalculable  and  inexpressible  abuses,  result- 
ing from  the  mercenary  purposes  to  which  the  mass  has  been  devoted, 
have  obtained  in  all  the  world,  it  should  be  discontinued,  for  the 
purpose  of  restraining  these  abuses  alone,  even  if  the  mass  itself  had 
something  useful  and  good  in  it.  How  much  rather,  then,  should 
we  suffer  it  to  cease,  in  order  to  prevent  such  abuse  perpetually, 
since  it  is  entirely  unnecessary,  useless,  and  dangerous,  and  since  we 
can  have  every  thing  necessary  and  useful,  with  certainty,  with- 
out the  mass. 

Fifthly,  since  the  mass  neither  is  nor  can  be  any  thing  else, — as 
the  canons  and  all  the  books  declare, — but  a  work  of  man,  (even  of 
artful  knaves,)  by  which  each  one  wishes  to  reconcile  himself  and 
others  to  God,  and  to  merit  and  obtain  grace  and  remission  of  sins; 
for  so,  even  at  best,  it  is  regarded — and  how  could  it  be  other- 
wise ? — consequently  we  should  and  must  condemn  and  reject  it. 
For  this  is  directly  in  opposition  to  the  chief  article,  which  declares 
that  neither  a  wicked  nor  a  pious  performer  of  mass,  but  the  Lamb 
of  God  and  the  Son  of  God  bears  our  sins. 

And  if  any  one,  for  the  purpose  of  making  a  pious  appearance, 
should  pretend  that  he  would,  as  a  devotional  exercise,  give  or  ad- 
minister the  Lord's  Supper  to  himself,  there  could  be  no  sincerity  in 
this ;  for  if  he  had  a  sincere  desire  to  commune,  it  could  be  adminis- 
tered to  him  best  and  most  appropriately  in  the  Sacrament,  according 
to  the  institution  of  Christ.  But  for  a  person  to  administer  the  Sac- 
M  jrament  to  himself,  is  a  human  presumption,  uncertain  and  unneces- 
i  I  sary,  as  well  as  forbidden.  Neither  does  he  know  what  he  is  doing, 
P*  since,  without  the  Word  of  God,  he  follows  false  conceptions  and 
fantasies  of  men.  Nor  would  it  be  right,  if  all  else  were  u  nexcep- 
tionable,  for  one  to  use  the  common  Sacrament  of  the  church  accord- 
ing to  his  own  caprice,  and  to  sport  with  it  at  his  pleasure,  inde- 
pendently of  the  Word  of  God,  and  apart  from  the  communion  of 
the  church. 

This  article,  concerning  the  mass,  will  be  the  main  point  in  the 
council.  For  if  it  were  possible  for  them  to  yield  to  us  in  every 
other  article,  yet  they  cannot  yield  in  this.     As  Campegius  said  at; 


OF    TIIK    M  AS«(.  :3(l9 

Augsburg :  "  He  would  rather  permit  himself  to  be  torn  into  pieces, 
than  allow  the  mass  to  be  discontinuerl."  So  would  1  rather,  bv 
the  help  of  God,  suffer  myself  to  be  reduced  to  ashes,  than  permit  a 
performer  of  mass  with  his  works,  whether  he  be  good  or  bad,  to  be 
equal  or  superior  to  my  Lord  and  Savior  Jesus  Christ.  Thus  we 
are  and  remain  eternally  separated  and  opposed  to  each  other. 
They  truly  feel,  that  if  the  mass  falls,  Popery  will  cease  ;  before 
they  would  suffer  this  to  come  to  pass,  they  would  put  all  of  us  to 
death,  if  it  were  possible. 

Moreover,  this  dragon  tail  of  tlie  mass,  has  producetl  a  multipli- 
city of  abominations  and  idolatries. 

First,  purgatory.  Here  such  a  traffic  was  carried  on  with  re- 
quiems, vigils,  the  seventh,  thirteenth,  and  annual  celebiations,  and 
finally  with  the  congregation -weeks  and  ail-souls-day,  and  soul-bath 
in  purgatory,  that  the  mass  was  used  almost  for  the  dead  alone;  vft 
Christ  instituted  the  S<icrament  for  the  living  alone.  Wherefore 
purgatory,  together  with  all  its  imposing  aspects,  its  methods  of 
worship,  and  its  profit*^,  should  be  reganled  as  a  satanical  delusion. 
For  it  is  likewise  contrary  to  the  doctrine  of  the  chief  article,  that 
Christ  alone  and  not  the  works  of  men,  should  help  our  souls.  And 
besides  this,  there  is  nothing  commanded  ns  or  enjoined  concernincr 
the  dead.  For  this  reason  we  may  justly  omit  it,  even  if  it  were  not 
erroneous  or  idolatrous. 

Here  the  Pa[)ists  introduce  Ano-ustine  and  several  Fathers,  who 
it  is  thought,  have  written  concerning  purgatory,  under  the  impres- 
sion that  we  do  not  perceive  the  puipcse  for  which  these  passages 
are  written.  St.  Augustine  does  not  write  that  there  is  a  purgatory, 
nor  was  there  any  Script(n-e  to  induce  him  to  write  to  this  eff'ect,  but 
he  leaves  it  doubtfid  whether  tliere  is  one;  and  he  says:  "His 
mother  desired  to  he  remembered  at  the  altar  and  the  Sacrament." 
Now,  all  this  was  nothing  but  the  devotion  of  inrlividuals,  and 
establisheil  no  article  of  faith, — a  thing  which  pertains  to  GofI  alone. 
But  our  Papists  introduce  such  declarations  of  men,  for  the  purpose 
of  inducing  men  to  place  confidence  in  their  shameful  and  execrable 
annual  fairs,  where  the  mass  is  oll'ered  for  souls  in  purgatory.  These 
opinions  they  will  always  tall  far  short  of  provintr  hv  the  writings 
of  St.  Augustine.  Bui  whenever  they  shall  have  abolished  this  an- 
nual purgatorial  fair,  of  which  St.  Augustine  never  dreamed,  then 
we  shall  confer  with  thcni  whether  St.  Auorusfine's  words,  independ- 
ent of  the  Scripture,  may  be  tolerated,  and  whether  the  dead  sliould 
be  remembered  in  the  Sacrament.  For  when  men  frame  articles  of 
faith  out  of  the  deeds  or  words  of  the  holy  Fathers,  it  is  of  no  avail* 

47 


dVU  SMALCALD    ARTICLES, 

for  their  nicinner  of  eating,  clothing,  houses,  &c.,  would  also  thus  be- 
come an  aiticle  of  faith,  as  was  the  case  with  the  relics  of  saints. 
Isoihing  else  but  the  Word  of  God,  not  even  an  angel,  can  pro- 
})eriy  e&taWish  articles  of  faith. 

Secondly,  evil  spirits,  with  deception  and  falsehood  unutterable, 
have  piactised  many  malignant  and  wicked  artifices,  by  appearing  as 
the  souls  of  persons,  exacting  masses,  vigils,  pilgrimages,  and  alms. 
All  of  which  we  were  compelled  to  observe  as  articles  of  faith,  and 
to  live  according  to  their  requisitions ;  and  the  Pope  confirmed  these 
things,  as  he  also  (\\d  the  mass  and  all  other  abominations.  Upon 
this  f)oint  also  we  cannot  yield,  or  concede  any  thing. 

Thirdly,  pilgrimages.  Here  masses,  remission  of  sins,  and  divine 
favors,  are  sought  ;  for  the  mass  has  introduced  all  these.  Now,  it 
is  undoubtedly  certain  that  these  pilgrimages,  instituted  without  the 
Word  of  God,  are  not  enjoined  upon  us;  nor  are  they  necessary, 
while  we  can  enjoy  a  better  state  of  affairs,  and  since  we  may  aban- 
don them  without  sinning  and  incurring  danger.  Why,  then,  do 
men  forsake  their  own  preachers,  the  Word  of  God,  their  wives  and 
children,  &c., — the  care  of  these  being  necessary  and  command- 
ed,— and  follow  after  useless,  uncertain,  and  pernicious  phantoms  of 
the  devil  ?  Unless  because  the  devil  has  prompted  the  Pope  to  com- 
mend and  confirm  this  procedure,  in  order  that  multitudes  of  people 
might  fall  from  Christ,  rely  on  their  own  works,  and  become  idola- 
trous, which  is  its  worst  consequence,  especially,  as  it  is  useless,  not 
commanded,  or  advised,  but  uncertain,  as  well  as  most  pernicious. 
Upon  this  subject,  therefore,  we  cannot  yield  or  concede  any  thing. 
And  let  it  be  preached  that  such  procedure  is  unnecessary  as  well  as 
dano-erous,  and  it  shall  then  be  seen  in  what  estimation  pilgrimages 
will  stan(K 

Fourthly,  fraternities.  Here  the  convents,  canonries,  and  vicara- 
ges, have  made  over  by  writing,  and  conveyed  by  fair  and  lawful 
sale,  all  the  masses,  goofl  works,  &c.,  both  for  the  living  and  the 
,jead, — a  transaction  which  is  not  merely  a  human  contrivance,  un- 
supported by  the  Word  of  God,  uncommanded  and  useless,  but  re- 
puo-nant  also  to  the  first  article  concerning  redemption  ;  therefore  it 
cannot  by  any  means  be  tolerated. 

Fifthly,  relics  of  saints.  Under  this  name  the  grossest  falsehoods 
are  circulated,  and  egregious  impositions  practised  with  the  bones  of 
<lomestic  animals.  An  imposition  so  dishonest,  worthy  to  excite 
even  the  derision  of  Satan,  should  long  since  have  been  exploded  ; 
and  indeed  if  even  some  beneficial  result  had  attended  it,  yet  unad- 
vised, unauthorized  by  the  Word  of  God,  it  would  still  be  utterly 


OF     THK    MASS. 


S7l 


MselesK  and  unnecessary.  But  like  the  mass,  this  was  its  worst  fea- 
ture,— people  were  hound  to  helicve  it  cajnihle  of  securing  pardon 
and  the  remission  of  sins. 

Sixthly,  here  iiululuences  prcsrnt  Ihf  ir.«:olves,  which  are  offered 
both  to  the  living;  and  the  {\i^M\,  yet  for  money,  for  which  this  sar- 
rilegious  Judas,  the  Pope,  sells  the  merits  of  Christ,  together  with 
the  superfluous  merits  of  all  saints,  and  of  the  whole  church.  xMl  of 
which  is  intolerahle,  and  not  only  without  the  authority  of  God's 
Word,  and  without  an  adequate  motive  or  command,  but  also  f^'iHijf- 
nant  to  the  first  article.  For  the  merits  of  Chri>:t  cannot  he  ohtain- 
ed  by  our  works  or  money,  but  hy  grace  through  faitli,  without  ativ 
money  or  merit;  not  through  the  power  of  the  Pope,  but  thronn;h 
the  preaching  of  the  Word  of  God,  are  they  held  forth  and  ofieicd 
to  us. 

Of  the  Invocation  of  .Saints. 

The  invocation  of  saints  is  also  an  antichristian  abuse,  repugnant 
to  the  first  chief  article,  and  destructive  of  the  knowledge  of  Christ. 
It  is  likewise  neither  commanded  nor  advised,  and  is  without  exam- 
pie  in  Scripture.  And  all  things  are  more  abundantly  offered  unto 
us  in  Christ,  so  that  we  have  no  need  for  the  invocation  of  saints, 
«ven  if  there  were  something  good  and  precious  connected  with  it, 
which,  however,  is  not  the  fact. 

And  although  angels  in  heaven  pray  for  us,  (as  Christ  himself  also 
does,)  and  also  saints  on  earth,  perhaps  also  in  heaven  ;  it  still  does 
not  follow^  that  we  should  invoke  angels  and  saints,  adore  them,  fast 
on  account  of  them,  hold  holidays  and  masses  for  them,  sacrifice  unto 
them,  establish  churches  and  altars,  and  institute  divine  services  for 
them,  attributing  all  manner  of  assistance  to  them,  and  assigning  imto 
«ach  one  a  particular  office,  as  the  Papists  teach  and  do ;  for  this  is  idol- 
i»try,  and  such  honor  pertains  to  God  alone.  For  50U  as  a  Christian 
iind  a  saint,  can  pray  for  me  here  on  earth,  not  only  in  a  single 
instance,  but  in  every  time  of  need.  But  I  should  not,  therefore,  in- 
voke, adore,  arvd  solemnize  you,  fast,  sacrifice,  and  h  old  masses  in 
your  honor,  and  place  in  you  my  faith  and  hope  of  salvation.  I  can 
otherwise  truly  honor,  love  and  thank  you  in  Christ.  Now,  if  such 
I -idolatrous  worship  of  angels  and  dead  saints,  were  abolished,  other 
honors  would  be  harmless,  yes,  soon  forn;otten.  For  if  advantaoe 
.and  assistance,  both  temjioral  iix\i\  spiritual,  were  no  more  to  be  ex- 
pected, they  would  certainly  leave  the  saints  in  peace,  both  in  the 
grave  and  in  heaven  ;  for  gratuitously,  or  through  mere  lovp,  no 
one  would  either  remember,  esteem,  or  honor  tjiem  much 


372  SMALCALIJ    AKTICLKS. 

In  short,  llio  mass  itself,  that  which  resuHs  from  it,  and  that  which 
attaches  to  it,  we  cannot  tolerate ;  and  we  must  condemn  it,  in  order 
that  we  may  preserve  the  holy  Sacrament  pure  and  indubitable,  ac- 
cording to  the  institution  of  Christ,  and  receive  and  use  it  in  faith. 

ARTICLE    III. OF    CONVENTS    AND    OTHER    INSTITUTIONS. 

The  convents  and  other  institutions  formerly  established  with  good 
intentions,  for  the  purpose  of  rearing  learned  persons,  and  chaste  and 
modest  females,  should  again  be  restored  to  this  use,  in  order  that 
we  may  have  pastors,  preachers,  and  officers  in  the  church,  and  other 
})ersons  competent  to  the  administration  of  civil  government,  and 
also  well  educated  women  as  wives  and  motherSj  &c. 

Where  these  institutions  do  not  contribute  to  this  object,  it  is  bet- 
ter to  leave  them  lying  waste,  or  to  pull  them  down,  than  that  they 
should  with  their  blasphemous  services  devised  by  men,  be  regarded 
as  something  better  than  the  common  condition  of  Christians,  and  as 
offices  and  orders  instituted  of  God.  For  all  this  is  also  opposeil  to 
the  first  and  chief  article  concerning  the  redemption  through  Jesus 
Christ.  And  besides,  they  are  also,  like  all  other  human  inventions, 
neither  commanded,  nor  necessary,  nor  useful,  but  dangerous  and 
productive  of  vain  labor  and  trouble,  as  the  Piophets  call  such  services 
to  God,  aven,  that  is,  labor. 

ARTICLE    IV. OF    FOPERY. 

The  Pope  is  not  jure  divino,  or  according  to  the  Word  of  God, 
the  head  of  all  Christendom,  for  this  belongs  to  one  alone,  who  is 
.Jesus  Christ ;  but  he  is  only  bishop,  or  pastor  of  the  church  at  Rome, 
and  of  others  who  have  vokmtarilv,  or  through  human  authority, 
(that  is,  through  the  political  magisti'acy,)  joined  themselves  to  him, 
not  unrler  him,  as  a  lord,  but  equal  with  him,  Christians  and  his 
brethren  and  companions,  as  the  ancient  councils  and  the  age  of  St. 
Cyprian,  show. 

5iit  now  no  bishop  is  allowed  to  call  the  Pope  brother,  as  was 
done  in  the  days  of  Cyprian;  but  they,  and  even  emperors  and 
kings,  must  call  him,  "  most  graciovs  lord."  This  arrogance  we 
cannot,  wjth  good  conscience,  nor  will  we,  nor  should  we,  approve. 
But  whoever  wishes  to  do  so,  may  do  it  without  consulting  us. 

Hence  it  follows,  that  all  that  the  Pope  through  this  false,  arro- 
gant, blasphemous,  and  usurped  power,  has  done  or  undertaken,  has 
been,  and  is  still,  a  mere  Jrvi.  e  and   work  of  the  devil,  (excepting 


r^h^^  0 


or  puPKRV.  o7'i 

that  which  concerns  political  uo\  crniuent,  in  which  God,  even  through 
a  tyrant  and  a  knave,  often  permits  much  good  to  be  effected  for  a 
people,)  to  the  perdition  of  the  holy,  universal,  Christian  church, 
(so  far  as  it  depended  on  hin),)  and  to  the  destruction  of  the  first 
chief  article  concerning  the  redemption  secured  by  Jesus  Christ, 

For  all  his  bulls  and  books  are  extant,  in  which  he  roars  like  a 
lion,  (as  the  angel,  Rev.  1'^, describes,)  exclaiming  that  no  Chiistian 
can  be  saved,  unless  he  be  obedient  and  subject  to  the  Pope  in  all 
things  that  he  wishes,  says,  or  does.  All  of  which  is  nothing  else 
but  asserting,  that  even  if  you  believe  in  Christ,  and  are  in  posses- 
sion of  all  things  in  him  that  are  essential  to  salvation,  it  avails  no- 
thing, and  all  is  vain,  if  you  do  not  hold  me  as  your  god,  and  are 
not  subject  and  obedient  to  me.  When  at  the  same  time  it  is  evi- 
dent, that  the  holy  Christian  church  was  without  a  Pope,  upwards 
of  five  hundred  years  at  least ;  and  even  to  this  day  the  Greek  church 
and  those  of  many  other  languages,  have  never  been,  and  are  not 
now,  under  the  Pope.  Consequently  it  is,  as  has  been  frequently 
said,  a  human  device,  unadvised,  useless,  and  ineffectual  ;  for  the 
holy  Christian  church  can  exist  without  such  head,  and  it  might 
have  existetl  in  better  circumstances,  if  such  head  had  not  been  rear- 
ed up  by  the  devil.  Nor  is  Popery  of  any  use  in  the  church  ;  for  it 
exercises  no  Christian  office,  and  thus  the  Christian  church  must 
continue  and  stand  without  the  Pope. 

And  supposing  that  the  Pope  would  admit  that  he  is  not  supreme, 
juredivino,  or  according  to  the  command  of  God,  but  in  order  that 
the  union  of  Christians  might  be  the  more  effectually  preserved 
against  sectarians  and  heietics,  that  there  might  be  a  head  to  which 
all  the  others  adhere  :  such  head  then  would  be  elected  by  men,  and 
it  would  lie  within  human  choice  or  power,  to  change  or  to  remove 
that  head.  The  council  at  Constance  adopted  this  method  with  the 
Popes,  removing  three,  and  electing  the  fourth.  Supposing,  I  say,, 
that  the  Pope  and  the  see  at  Rome,  would  admit  and  accept  this, 
(which  however  is  impossible,  for  he  would  then  be  compelled  to  per- 
mit his  whole  government  and  ecclesiastical  establishment  to  be  sub- 
verted and  destroyed,  with  all  his  rites  and  books,),  even  then  the 
condition  of  Christianity  would  not  be  amended  by  it,  and  there 
would  be  more  sectarians  than  before. 

If  then,  we  are  not  compelled  according  to  the  command  of  God* 
to  be  subject  to  such  head,  but  only  according  to  the  good  pleasure 
of  men,  it  would  readily  and  in  a  sliort  time  be  rejected,  and  finally  not 
retain  a  single  member.     Nor  would  it  have  to  be  always  at  Rome 
or  at  any  other  particular  place,  but  where  and  in  whatever  church  Goil 


1  vr 


N„a«^tf 


374  '  SMALCALD    AKTICLES. 

would  raise  up  a  man  who  might  he  qualifieil  for  this  purpose.  This 
indeed  would  constitute  a  perplexed,  and  confused  state  of  affairs! 
Therefore,  the  church  can  never  he  hetter  jroverned  and  preserved, 
than  hy  us  all  livincj  under  one  head, — Christ, — the  bishops  being 
all  equal  with  respect  to  their  office,  though  unequal  with  respect  to 
their  endowments,  and  diligently  adhering  together  in  conformity  of 
doctrine,  failh,  sacraments,  prayer,  and  works  of  love,  &c.,  as  St. 
Jerome  writes,  that  the  priests  at  Alexandria  ruled  the  church  in 
one  collective  body  ;  and  so  did  the  Apostles,  and  all  bishops  in  the 
whole  circle  of  Christianity,  until  the  Pope  elevated  his  head  above  all. 
"  This  fact  proves  fully  ihat  he  is  opposed  to  Christ,  or  is  the  true 
Antichrist,  who  has  set  himself  acrainst,  and  elevated  himself  above 
Christ,  since  he  will  not  permit  Christians  to  be  saved  without  his 
power;  nothing  of  w^hich,  however,  is  either  ordered  or  commanded 
of  God.  This  may  with  propriety  be  termed  setting  ones  self  above 
and  against  God,  as  Paul,  2  Thess.  2,  4,  says.  Neither  Turks  nor 
Tartars  act  in  this  way,  as  atrocious  enemies  as  they  are  to  Chris- 
tians; but  thev  allow  those  to  believe  in  Christ  who  wish  to  do  so, 
and  thev  accept  tribute  and  corporeal  obedience  from  Christians. 

But  the  Pope  prohibits  this  faith,  and  savs  that  men  must  be  obe- 
dient to  him,  if  they  wish  to  be  saved.  This  we  are  unwilling  to 
do,  but  will  rather  die  in  the  name  of  God.  All  this  has  resulted 
from  the  compulsion  of  calling  him  the  supreme  ruler,  with  divine 
ri2;ht,  over  the  Christian  church.  Therefore,  he  had  to  make  him- 
self equal  with  Christ,  and  above  him.  declaring  himself  the  head, 
afterwards  lord  of  the  church,  and  finallv  of  the  whole  world  ;  boast- 
ing as  if  he  were  a  terrestrial  god,  till  he  even  undertook 
to  command  the  angels  in  heaven.  And  when  a  line  of  distinc- 
tion is  drawn  betw^een  the  doctrine  nf  the  Pope,  and  that  of  the 
holy  Scrinture,  or  when  they  are  held  in  comparison,  it  will  appear 
that  the  Pope's  doctrine,  even  in  its  best  features,  is  taken  from  im- 
perial and  pagan  rio-hts :  and  it  has  referencp  to  political  affairs  and 
jurisdiction,  as  his  decretals  prove.  Accordingly,  it  teaches  ceremo- 
nies concerning  churches,  vestments,  meats,  persons,  and  puerile 
plays  of  masks  and  mummeries  withoiit  meastire  :  but  in  all  this  there 
is  nothing;  about  Christ,  faith,  and  the  com-mandraents  of  God. 

Finally,  he  acts  as  the  dev'l  himself,  when  in  opposition  to  God, 
the  Pope  urges  and  disseminates  his  falsehoods  concerning  masses, 
purgatory,  monastic  life,  self-devised  works,  and  services  to  God, — 
which  constitute  true  Popery, — and  tortures  and  puts  to  death  all 
Christians,  who  will  not  regard  and  honor  these  abominations  of  his 
above  all  things.     Therefore,  as  little  as  we  can  adore  the  devil  a.« 


OF    POPERV.  375 

a  lord  or  god,  so  little  can  we  tolerate  his  apostle,  the  Pope  or  Anti- 
christ, as  head  and  lord  in  his  kingdom.  For  falsehood  and  murder, 
eternal  destruction  ot"  body  and  of  soul,  is  his  Papal  government 
chiefly, — this  I  have  shown  in  many  of  my  books. 

In  these  four  articles  they  will  have  enough  to  condemn  at  the 
council ;  for  they  cannot  and  will  not  concede  to  us  the  least  mem- 
ber of  a  single  one  of  these  ai  ticks.  For  this  we  must  be  prepared, 
and  animate  ourselves  with  the  hope  that  Christ  our  Lord  has  as- 
sailed his  adversaries,  and  will  pursue  them  with  his  Spirit  and  with 
his  judgment.     Amen. 

For  at  the  council  we  shall  not,  as  at  Augsburg,  stand  before  the 
Emperor,  or  temporal  authority,  who  published  a  very  gracious  sum- 
mons, and  permitted  matters  to  be  investigated  in  kindness;  but  we 
shall  stand  before  the  Pope  and  the  devil  himself,  who  does  not  in- 
tend to  listen,  but  merely  to  condemn,  to  murder,  and  force  us  into 
idolatry.  Therefore  we  dare  not  here  kiss  his  feet,  or  say  :  You  are 
my  gracious  lord  ;  but  as  the  angel  in  Zechariah  3,  2,  said  :  God 
rebuke  thee,  Satan. 

PART  III. 

Concerning  the  following  points  or  articles  we  may  treat 

WITH  learned,  sensible  MEN,  OR  AMONG  OURSELVES.       ThE  POPE 

and  his  kingdom  do  not  concern  themselves  much  about  them. 
For  w^th  them  conscience  is  a  trifling  matter.  But  the 
things  which  they  esteem  are  gold,  honor,  and  power. 

I.     OF     SIN. 

Here  we  must  confess,  as  Paul  says,  Rom.  0,  12,  that  sin  entered 
by  one  man,  Adam,  by  whose  flisobedience  all  persons  became  sin- 
ners, subject  to  death  and  the  devil.  This  is  called  hereditary,  or 
original  sin. 

The  fruits  of  this  sin  are  the  following  evil  deeds,  forbidden  in  the 
Decalogue;  as,  unbelief,  frilse  faith,  idolatry,  want  of  fear  to  God, 
arrogance,  desperation,  blinchiess  ;  and  in  short,  ignorance  and  dises- 
teem  of  God  ;  finally,  falsehood,  abusing  the  name  of  God,  impiety, 
irreveren'e,  disrespect  for  the  Word  of  God,  disobedience  to  parents, 
murder,  incontinence,  theft,  fraud,  &c. 

This  hereditary  sin  is  a  corruption  of  nature  so  deep  and  evil,  that 
it  cannot  be  understood  liy  the  reason  of  any  man,  but  it  must  be 
believed  from  the  revelations  of  Scripture,  Psalm  ol,  7  ;  Rom.  5,  12; 
Exod.  '>o,  o  ;  Gen.  o,  7.     Therefore,  these  dogmas  of  the  schoolmen 


n^ 


ot^ 


876  SMALCALT)    ARTICLES. 

are  mere  errors  and  blindness  contrary  to  this  article,  in  which  they 
teach : 

"  That  after  the  fall  of  Adam,  the  natural  powers  of  man  remain- 
ed whole  and  uncorrupted,  and  that  man  by  nature  has  right  reason 
and  a  good  will,  as  philosophy  teaches. 

"  And  that  man  has  freedom  of  will  to  do  good,  and  omit  evil, 
and  on  the  contrary,  to  omit  good,  and  do  evil. 

"Again,  that  man  by  his  own  natural  powers,  is  able  to  observe 
and  do  all  the  commandments  of  God. 

"  And,  that  he  is  able  by  his  own  natural  powers,  to  love  God 
above  all  things,  and  his  neighbor  as  himsell'. 

"  Again,  if  a  person  does  as  much  as  lies  in  his  power,  God  will 
certainly  grant  him  His  grace. 

"And  if  he  wishes  to  approach  the  Eucharist,  it  is  not  necessary 
for  him  to  have  a  good  intention  to  do  good,  but  it  is  sufficient  for 
him  not  to  have  a  bad  intention  to  commit  sin  ;  so  entirely  good  is 
nature,  and  so  efficacious  is  the  Sacrament. 

"  Again,  it  is  not  founded  in  the  Scripture,  that  the  Holy  Ghost 
with  his  grace,  is  necessarily  required  to  a  good  work." 

These  and  many  other  similar  points,  have  originated  from  a  mis- 
apprehension and  an  ignorance  both  of  sin  and  of  Christ,  our  Savior, 
and  they  are  truly  heathen  doctrines,  which  we  cannot  tolerate. 
For  if  this  doctrine  should  be  right,  Christ  died  in  vain,  since  there 
would  be  no  injury  or  sin  in  man,  for  which  he  should  have  died  ; 
or  he  would  have  died  for  the  body  only,  and  not  for  the  soul,  since 
the  soul  would  be  sound,  and  death  pernicious  only  to  the  body. 

II.     OF     THE     LAW. 

Here  we  maintain  that  the  law  was  given  of  God,  first  that  sin 
might  be  prohibited  by  the  menaces  and  terrors  of  punishment,  and 
by  the  promises  and  annunciations  of  favors  and  reward.  But  all 
this  on  account  of  corruption,  which  woiks  sin  in  man,  proved  inef- 
fectual. For  some  became  worse  on  account  of  it,  namely,  those 
who  were  enemies  to  the  law,  because  it  forbids  that  which  they 
freely  do,  and  commands  that  which  they  do  not  freely  perform. 
Wherefore,  unless  restrained  by  punishment,  they  do  more  now 
against  the  law  than  before.  These  are  rude,  and  wicked  people, 
who  commit  evil,  wherever  occasion  and  opportunity  permit. 

Others  become  blind  and  arrogant,  imagining  that  they  oliserve, 
and  are  able  to  keep  the  law  by  their  own  powers,  as  said  above  in 
the  quotations  from  the  schoolmen.  Hence  originate  hypocrites  and 
false  saints. 


;  I  ^/fC-^^^^ 


OF    THE    LAW. 


377 


But  the  principal  office  or  energy  of  the  law  is,  to  reveal  original 
sin  with  all  its  fruits,  and  to  show  unto  man  how  entirely  and  deeply 
his  nature  has  fallen,  and  how  utterly  and  totally  depraved  it  is;  so 
that  the  law  must  say  to  him,  that  he  has  not  the  true  God,  nor  regards 
him,  but  adores  other  gods, — which  he  would  not  before,  and  with- 
out the  law,  have  believed.  On  account  of  this,  he  is  alarmed 
and  humbled  ;  he  desponds  and  despairs ;  he  anxiously  desires  help, 
and  knows  not  from  what  source  it  is  to  come;  he  begins  to  be  at 
enmity  with  God,  and  to  murmur.  Then,  it  may  be  saiil,  /Ae  lav) 
worketh  lorath,  Rom.  4, 1-3:  ain  became  greater  through  the  laWf 
Rom.  0,  13,  20. 

Hi.  OF  REPEXTAXCE. 

This  office  of  the  law  the  New  Testament  retains,  and  enforces, 
as  Paul  does,  Rom.  1,  18,  saying:  "  For  the  wrath  of  God  is  re- 
vealed from  heaven  against  all  unoodliness  and  unrighteousness  of 
men."  Again,  chap,  o,  verses  19  and  '20  :  "  That  all  the  world 
may  become  guilty  before  God."  And  Clirist,  John  16,  9,  says  : 
"  The  Holy  Ghost  will  reprove  the  world  of  sin."  ^ 

This  is,  then,  the  thunder-bolt  of  God,  by  which  he  prostrates  both   ' 
open  sinners  and  pretended  saints,  and  pionounces  noi^e  of  them  just, 
but  drives  all  of  them  into  fear  and  desperation.     This  is  the  ham-  / 
mer,  as  Jeremiah  23,  29,  sa}s:    "Is  not  my  word  like  a  ham-    "\    c^ 
raer  that  breaketh  the  rock  in  pieces."     This  is  not  GC^it>fl  contritio.     j 
an  affected  contrition,  but  pas;,ira  contritio,  true  sorrow  of    the    /  ' 
heart,  a  passion  and  feeling  of  lieath.  y^_— — , 

And  this  is  then  a  commencement  of  true  lepentance;  and  here 
man  must  hear  such  a  sentence  as  this :  Your  claims  are  nothing, 
whether  you  be  notorious  sinners,  or  saints  in  youi'  oiun  opinion  ; 
you  must  all  become  otherwise  and  act  otherwise  than  you  now  are 
and  act,  no  matter  who  and  how  gieat,  how  wise,  how  powerful, 
or  how  holy  you  may  be  ;  here  no  one  is  pious. 

But  to  this  olHce  the  New  Testament  instantly  subjoins  the  con- 
solatory promises  of  grace  through  the  Gospel,  which  we  should  be- 
lieve, as  Christ,  Maik  1,  16,  sa\s:  "Repent  ye,  and  believe  the 
Gospel ;"  that  is,  become  and  act  otherwise,  and  believe  my  promi- 
ses. And  before  Christ,  John  was  called  a  preacher  of  repentance, 
but  for  remission  of  sins ;  that  is,  he  should  reprove  all  of  them,  and 
convict  them  of  sin,  so  lliiit  they  might  know  what  they  were  in  the 
sight  of  (jod,  and  recognize  themselves  as  lost  persons,  and  thus  be 
prejiared  unlo  the    Loid   to    re'cive   his  grace,  and   to  await  and 

48 


373  SMALCALD    ARTICLES. 

accept  remission  of  sins  from  him.  Thus  Christ  himself  also,  Lute 
24,  47,  says:  "That  repentance  and  remission  of  sins  should  be 
preached  in  his  name  among  all  nations." 

But  wherever  the  law  exercises  this  office  alone,  without  an  an- 
nexation of  the  Gospel,  tJiere  is  death  and  hell,  and  man  must  des- 
pair, as  Saul  and  Judas  did,  as  Paul  says,  that  the  law  puts  to 
death  through  sin,  Rom.  7,  10.  On  the  contrary,  the  Gospel  offers 
consolation  and  forgiveness,  not  only  in  one  way,  but  through  the 
Word,  the  sacraments,  anfl  the  like,  as  we  shall  hear;  so  that  the 
redemption  is  indeed  abundant  with  God, — as  the  130th  Psalm, 
verse  7,  says, — against  the  great  oppression  of  sins. 

But  now  we  must  contrast  the  false  repentance  of  the  sophists 
with  true  repentance,  in  order  that  both  may  be  the  better  under- 
stood. 

Of  the  false  repentance  of  the  Papists. 

Impossible  was  it  for  them  to  teach  correctly  concerning  repen- 
tance, because  they  did  not  perceive  the  true  sins  ;  for,,  as  already 
said,  they  formed  improper  conceptions  in  leference  to  hereditary 
sin,  asserting  that  the  natural  powers  of  man  remained  whole  and' 
uncorrupted,  that  reason  is  able  to  teach  correctly,  that  the  will  car^ 
act  according  to  it,  and  that  God  will  certainly  grant  his  grace,  if  a 
person  does  as  much  as  lies  in  his  power,  according  to  his  freewill. 

From  this  it  must  follow,  that  they  repented  only  of  actual  sins  ;; 
such  as  evil,  voluntary  thoughts,  (for  evil  feelings,  lust,  irritations^ 
were  not  sins,)  evil  words,  evil  works,  which  the  free  will  couU 
easily  have  avoided. 

And  they  allege  that  in  this  repentance  there  are  three  parts  : — 
^^'*:..  '  ^^rnntrilian.  confession,  and  satisfaction  or  expiation  ;  with  this  con- 
solation and  promise,  that  if  a  person  truly  repent,  confess,  and 
make  satisfaction,  he  has  merited  remission  by  these  acts,  and  made- 
compensation  for  his  sins  in  the  sight  of  God.  Thus  they  directed' 
the  people  in  repentance,  to  a  rehance  on  their  own  works.  Hence 
orio-inated  ihis  declaration  on  the  pulpit, — when  the  common  abso- 
lution was  declared  to  the  people: — "Prolong,  Loid  God,  my  days,, 
till  I  repent  of  my  sins  and  amend  my  life." 

Here  nothing  was  said  in  reference  to  Christ,  and  nothing  was 
mentioned  concerning  faith,  but  they  hoped  to  overcome  and  exter- 
minate their  sins  in  the  sight  of  God,  by  their  own  works.  With 
this  view  we  also  became  priests  and  monks,  so  that  we  ourselves: 
uiiirht  resist  our  sins. 


oy    KKPENTANCK.  '»i79 

f 

This  method  was  also  adopted  in  confession,  inasmuch  as  no  one 
•could  think  ol'  all  his  sins,  (especially  of  all  that  were  committed 
<luring  the  whole  year,)  they  subjoined  this  idle  fallacy:  "  If  the 
«ins  which  have  esca^x-d  the  memory,  afterwards  recur  unto  the 
inind,  they  must  be  repented  of  and  contesseil."  in  the  mean  time 
they  were  submitted  to  the  grace  of  God. 

Moreover,  since  no  one  knew  the  extent  or  degree  of  contriti<m, 
requisite  in  the  sight  of  God,  they  gave  this  consolation  :  "  Whoever 
■cannot  have  contrition,  should  have  attrition  ;"  which  we  may  tei  m  a 
•half,  or  a  commencement  of  contrition,  for  they  <lid  not  understantl 
either  of  these  themselves,  and  even  now  know  as  little  what  ihev 
imply  as  I  do.  Such  attrition,  then-  was  accounted  contrition,  in 
■coming  to  confession. 

And  when  it  so  happened,  that  one  said  he  could  not  have  con- 
trition, or  sorrow  for  his  sins,  as  might  happen  in  proHigate  alTec- 
tion,  or  revenge,  &c.,  they  asked  whether  he  did  not  wish,  or  freelv 
-desire,  that  he  might  have  contrition  ?  He  then  said,  yes  :  for  who 
would  say  no  in  this  case?  would  the  devil  himself?  Then  they 
received  this  contrition,  and  remitted  his  sins  on  account  of  this  ,his 
good  work.     Hence  they  alleged  the  example  of  St.  Bernard. 

Here  we  see  how  men,  guided  by  blind  reason,  gropein  divine  things, 
and  seek  consolation  in  their  own  works  according  to  their  fancies, 
without  being  able  to  tliink  of  Christ  or  fn'ith.  When  we  view*  these 
things  attentively,  such  contrition  is  only  affected,  and  <levised  by 
man's  own  powers,  without  faith,  without  a  knowledge  of  Christ; 
and  in  this  contrition  the  poor  sinner,  when  thinkino;  of  lust  or  re- 
venge, would  at  times  rather  have  laughed  than  mouined,  excepting 
those  who  were  really  smitten  by  the  law,  or  vainlv  afflicted  by  the 
devil  with  pensive  minds  ;  otherwi.s^e  this  contrition  was  really  noth- 
ing but  hypocrisy,  and  it  did  not  mortify  the  lust  of  sin.  For  they 
were  coinpelled  to  affect  contrition,  f)ut  if  it  had  been  left  to  their 
own  choice,  they  would  rather  have  sinned  more. 

This  was  the  eouise  pursued  in  confession  :  each  one  was  com- 
]ielled  to  enumerate  all  his  sins, — which  is  a  thinff  impossible, — this 
was  a  severe  embarrassment ;  f)ut  those  sins  which  had  escaped  his 
memory  were  remitted  unto  him  so  far,  that  if  they  recurred  to  him, 
he  must  still  confess  them.  In  this  way  he  could  never  know  when 
he  had  confessed  .suHiciently,  or  when  his  confession  shoidd  once  ter- 
-minate;  he  was  nevertheless  referred  to  his  own  works,  and  thus 
consoled,  namely,  that  the  more  complelelv  he  confessed,  and  the 
■more  he  became  ashamed,  and  tlie  more  he  thus  debased  himself  he- 
iore  the  priests,  the  sooner  and  fh^  h(>t1fr  })e  made  satisfactioo  for 


S80  SMALCAJ.n    ARTICLES. 

sins,  and  thai  such  humility  certainly  merits  an  impartation  of  God's 
grace. 

Here  there  was  neither  fciith  nor  Christ ;  the  virtue  of  absolu- 
tion was  not  explained  to  him,  but  his  consolation  consisted  in  the 
enumeration  of  sins  and  in  self-abasement.  But  the  torture,  fraud, 
and  idolatry,  resulting  from  this  confession,  cannot  be  related. 

SatisAiction  or  expiation  was  far  more  perplexing ;  for  no  person 
could  know  how  much  he  should  do  for  one  sin  alone,  much  less  for 
all.  Here  they  resorted  to  an  artifice,  namely,  by  imposing  a  small 
satisfaction  which  could  be  easily  observeil,  as  five  Paternosters,  one 
day's  fasting,  &c. ;  other  things,  which  they  said  were  required  in 
repentance,  they  referred  to  purgatory. 

This  was  also  productive  of  great  distress;  for  some  thought 
that  they  never  should  be  liberated  from  purgatory,  because,  accord- 
ing to  the  ancient  canons,  a  repentance  of  seven  years  was  assigned 
for  one  mortal  sin.  Still  our  dependance  rested  on  our  work  of  sat- 
isfaction ;  and  if  the  satisfaction  could  have  been  complete,  the  de- 
pendance would  have  rested  wholly  upon  it,  and  neither  faith  nor 
Christ  would  have  been  necessary, — but  this  was  impossible.  And 
if  one  had  thus  exercised  jienance  a  hundred  years,  he  slill  could  not 
•  have  known  when  he  would  have  effected  a  perfect  and  final  peni- 
tence. This  is  to  repent  perpetually,  yet  never  arrive  at  repentance. 
/  Here  then,  the  holy  See  of  Rome  came  to  the  assistance  of  the 
\  miserable  church,  and  devised  indulgences,  in  which  the  Pope  remit- 
J  ted  and  arrested  the  satisfaction  or  expiation,  first  for  one  year,  for 
seven  years,  a  hundred  years,  &c.,  and  distributed  them  among  the 
cardinals  and  bishops,  so  that  one  could  grant  indulgence  for  a  hun- 
dred years,  another  for  a  hundred  days.  But  the  power  of  arresting 
the  total  satisfaction,  he  reserverl  to  himself. 

Now,  when  by  this  pecuniary  profits  began  to  increase,  and  the  sale 

of  bulls  became  profitable,  he  devised  the  "  golden  year,"  which  he 

wished  to  celebrate  at  Rome.     This  he  called  a  remission  of  all 

\  crimes  and  punishments.     Thither  the  people  docked  ;  for  every  one 

ardently  desired  to  be  relieved  of  his  oppressive  and  intolerable  bur- 

{    den.     This  was  finding  and  bringing  to  light  the  treasures  of  the 

1  earth.     Immediately  the  Pope  proceeded  further,  and  multiplied  gol- 

I  den  years,  one  upon  another ;  but  the  more  money  he  swallowed,  the 

J  wider  his  throat  became. 

He  therefore,  afterwards  sent  out,  through  the  agency  of  his  le- 

'    gates,    into  all  lands,  until    all    churches    and   houses  were   filled 

with  golden  years.     Finally,  he  rushed  into  purgatory  among  the 

dead  also,  first  by  instituting  masses  and  vigils,  afterwards  with  in- 


/? 


cx-^"^  C 


/ 


OF    RKPEXTA>-CE.  381 


dulgences  and  golden  years ;  and  at  last  souls  became  so  cheap,  that 
he  liberated  one  for  a  groat. 

Still  all  this  availed  nothing.  For  the  Pope,  though  he  taught 
the  peoj)le  to  depend  and  rely  on  these  indulgences,  still  rendered  it 
doubtful  again  ;  for  he  asserted  in  his  bulls,  that  whoever  wished  to 
be  a  partaker  of  indulgences  or  golden  years,  should  have  attained 
contrition,  made  confession,  and  contributed  money.  For,  as  we 
have  already  heard,  their  contrition  and  confession  are  doubtful  and 
hypocritical.  For  no  one  knew  which  souls  might  be  in  purgatory 
and  of  those  in  it,  no  one  knew  which  had  repented  and  confessed 
correctly.  Thus  he  took  the  beloved  money,  and  in  the  mean  time 
consoled  them  by  his  power  and  indulgence,  and  still  referred  them 
again  to  their  uncertain  works. 

Now,  where  there  were  some,  who  did  not  conceive  themselves 
guilty  of  these  actual  sins  in  thoughts,  words,  and  actions,  as  was 
the  case  with  me  and  my  fellows  in  monasteries  and  convents,  and 
with  the  monks  and  priests,  who,  by  fiisting,  prayer,  watchino-,  hold- 
ing of  masses,  rough  clothing,  hard  couches,  &c.,  strove  ao-ainst  evil 
thoughts,  and  with  earnestness  and  fervency  desired  to  be  holy  ;  still 
the  hereditary,  innate  evil,  sometimes  without  our  being  conscious  of 
it,  (as  St.  Augustine,  St.  Jerome,  and  others  confess,)  exercised  its 
nature;  yet  we  contiived  to  hold,  as  we  taught,  that  we  were  so 
holy, — so  void  of  sin,  and  full  of  good  works, — ihat  we  even  impar- 
ted and  sold  to  others  our  supertluous  good  works,  as  contributino- 
to  their  salvation.  This  is  indeed  true,  and  there  are  seals,  letters, 
and  examples  to  this  eifcct,  at  hand. 

These  had  no  need  of  repentance.  For,  why  should  there  be  con- 
trition in  them,  since  they  did  not  consent  to  evil  thoughts  ?  What 
would  they  confess,  since  they  avoided  words  ?  For  what  purpose 
would  they  make  satisfaction,  since  they  were  innocent  of  the  deed, 
60  that  they  could  even  sell  their  supererogatory  righteousness  to 
other  poor  sinners  ?  The  Pharisees  and  Scribes  also  in  the  time  of 
Christ  were  saints  like  these. 

Here  the  fiery  angel,  St.  John,  appears,  who  is  the  true  preacher 
of  repentance,  and  with  one  word,  as  with  a  clap  of  thunder,  pros- 
trates both  together,  (the  buyers  and  venders  of  works,)  saying : 
"  Repent,"  Matt.  3,  8.  The  former  think,  "  we  have  surely  repen- 
ted," the  latter,  "  we  need  no  repentance."  But  .John  says,  "  Both 
of  you  need  repentance,  for  your  penitence  is  false ;  and  fhey  are 
false  saints,  and  both  you  and  they  need  remission  of  sins,  since  nei- 
ther you  nor  they  yet  know  what  real  sin  is,  much  less,  that  yon 
should  have  repented  and  avoided  it.      Neither  you  nor  they  are 


k         382  SMALCALl)    AKIICLES. 

good  ;  you  are  full  of  unbelief,  indiscretion,  and  ignorance  concern- 
ing God  and  his  will;  for  here  he  is  present,  of  whose  fulness  we 
■must  all  receive,  and  grace  for  grace,  John  1,  16  ;  and  no  man  can 
be  justified  in  the  sight  of  God  without  him.  Therefore,  if  you  wish 
to  repent,  repent  truly  ;  your  repentance  avails  nothing.  And  you 
hypocrites,  you  who  need  no  repentance,  you  generation  of  vipers, 
who  hath  ivarned  you  to  ftee  from  the  wrath  to  come  ?"  &c. 
Matt.  3,  7. 

In  like  manner  St.  Paul  also  preaches,  Rom.  3,  10,  11,  12,  say- 
ing :  "  Tliere  is  none  righteous,  no,  not  one :  there  is  none  that  un- 
(derstandelh,  there  is  none  that  seeketh  after  God.  They  are  all 
gone  out  of  the  way,  they  are  altogether  become  unprofitable;  there 
is  none  that  doeth  good,  no,  not  one."  And  Acts,  17,30:  "But 
now  God  commandeth  all  men  every  where  to  repent."  All  men, 
.■says  he, — no  one  excepted,  who  is  human.  This  repentance  enables 
us  to  perceive  our  sins,  to  perceive  that  in  us,  who  are  all  in  a  state 
■of  perdition,  there  is  nothing  good,  and  that  we  must  become  new 
and  different  persons  entirely. 

This  repentance  is  not  partial  and  imperfect  like  that  in  which 
actual  sins  are  deplored,  nor  is  it  uncertain  like  that,  for  it  does  not 
dispute  which  are  sins,  or  which  are  not  sins ;  but  it  confounds  all 
together,  and  says,  that  in  us,  all  is  sinful  and  intrinsically  corrupt- 
Why  should  we  long  seek  to  make  divisions  and  distinctions?  For 
this  reason  also  the  contrition  here  is  not  uncertain.  For  nothing 
here  remains  in  which  we  might  perceive  something  good  to  compen- 
sate our  sins,  hut  an  entire  despondency  of  hope  in  all  that  we  are, 
think,  say,  or  do. 

In  this  manner  then  it  is  also  impossible  for  the  confession  to  be 

J  false,  doubtful,  or  partial.  For  whoever  confesses  that  all  within 
him  is  intrinsically  sinful,  comprehends  all  sins,  excludes  none,  and 
forgets  none.  Thus  also  the  expiation  or  satisfaction  can  not  be 
doubtful ;  for  it  is  not  our  uncertain,  sinful  works,  but  the  suffering 
and  blood  of  the  innocent  Lamb  of  God,  who  bears  the  sins  of  the 
world,  that  make  this  satisfaction. 
Concerning  this  lepentance  John  preached,  and  afterwards  Christ 
in  the  Gosj^el,  and  wr  also.  With  this  repentance  we  shall  subvert 
the  Pope  and  all  that  is  based  on  the  good  works  of  men.  For  all 
that  is  called  good  works  or  law  is  built  on  a  rotten,  vain  foundation, 
when  at  the  same  time  there  are  no  good  works  present,  but  only 
evil  works.  And  no  one  keeps  the  law,  as  Christ,  John  7,  19,  says, 
but  all  have  transgressed.  This  fibric  is,  tlierefore,  nothing  but 
falsehood  and  hypocrisy,  even  in  its  most  holy  and  beautiful  features. 


/  ^ 


OF  REPENTANCE. 


383 


And  this  repentance  continues  with  Christians  till  death:  for  it 
strives  with  the  sins  remaining  in  the  flesh  (hiring  the  whole  course 
of  life,  as  Paul,  Horn.  7,  23,  testifies,  that  he  struggles  with  the  law 
in  his  members,  &c. ;  ami  this  he  does  not  by  his  own  strength,  but 
through  the  gifts  of  the  Holy  Spirit,  which  follow  after  the  remis- 
sion of  sins.  These  gifts  purify  and  expel  the  lemaining  sins  daily, 
and  labor  to  make  tlie  person  upright,  pure,  and  holy. 

Concerning  this,  neither  pope,  theologians,  jurists,  nor  any  other 
class  of  men  know  any  thing  fiom  their  own  reason,  but  it  is  a  doc- 
trine from  heaven,  revealed  through  the  Gospel,  and  must  be  called 
heresy  by  the  ungodly. 

If,  moreover,  certain  fictions  persons  should  rise  up,  as  there  may 
perhaps  be  some  already  preseiit,  and  as  at  the  time  of  the  sedition 
among  the  peasants,  men  came  before  my  own  eyes,  maintainingthat  all 
those  who  once  had  received  the  Spirit  or  remission  of  sins,  or  had  ob- 
tained faith,  if  they  afterwards  committed  sins,  still  however  remained 
in  faith,  and  that  such  sins  do  hot  injure  ^hem  ;  and  thus  exclaiming: 
"  Do  whatever  you  will,  it  does  you  no  injury,  f^iith  exterminates  all 
sins,"  &c.  And  who  add  :  "  If  any  one,  after  having  received  faith 
and  the  Spirit,  sins,  he  did  not  truly  have  the  Spirit  and  faith." 
Many  insane  persons  like  these  have  I  seen  and  heard,  and  I  fear 
that  such  a  demon  still  exists  in  some.  

It  is,  for  this  reason,  necessary  to  know  and  to  teach  that  if  holy  / 
people,  who  still  have  and  feel  here(Hfary  sin,  and  daily  repent  of, 
and  strive  against  it,  at  some  time  fall  into  open  sins, — like  David 
who  fell  into  adultery,  murder,  and  blasphemy, —  faith  and  the  Holy- 
Spirit  were  not  present  at  the  time.  For  in  the  presence  of  the 
Holy  Spirit  sin  cannot  rule,  prevail,  or  be  perpetrated,  but  is  re- 
pressed and  leslrained  from  accomplishing  its  purposes.  If  it,  how- 
ever, accoujplisbes  these  purposes,  faith  and  the  Holy  Spirit  are  not 
])resent  at  the  time;  for  it  is  as  St.  John,  1  John  3,  9,  says: 
"  Whosoever  is  born  of  God  doth  not  commit  sin,  and  he  cannot 
sin."  And  yet  it  is  also  true,  as  St.  John  fui  ther  writes,  "  If  we 
say  that  we  have  not  sinned,  we  make  him  a  liar,  and  his  word  is 
not  in  us,"  1  John  1,  10. 


IV.     OF    THE    GOSPEL. 


We  shall  now  return  to  (lie  fiospcl,  which  affords  us  more  than 
one  means,  one  counsel  and  assistance,  in  opj)osi(ion  to  sin  ;  for  God  is 
superabundantly  rich  in  his  grace  and  favors: — Firsf,  through  the 
oral  worl,  in  which  i'^  preached    remission   of  siiis  in  all  th(>  world, 


/ 


^1 


^    if^  ^J<L<.^  J 


384  SMALCALD    ARTICLES. 

and  this  is  properly  the  office  of  the  Gospel ;  secondly,  through  Bap- 
tism ;  thirdly,  through  the  holy  Sacrament  of  the  Altar ;  fourthly, 
through  the  power  of  the  keys,  and  also  through  the  mutual  con- 
ference and  admonition  of  brethren,  Matt.  18,  20  :  "  Where  two  or 
three  are  gathered,"  &c. 

■V.    OF    BAPTISM. 


Baptism  is  nothing  else  than  the  word  of  God  connected  with 
\  water,  commanded  by  his  institution,  or  as  St.  Paul  says  :  "  A  wash- 
i'^  ing  of  water,  by  the  word,"  Eph.  5,  26  ;  also  as  Augustine  says : 
/  "  The  word  beino-  added  to  the  element,  it  becomes  a  sacrament." 
And  for  this  reason  we  cannot  hold  with  Thomas  and  the  Dominicans, 
who  forgetting  the  word  and  God's  institution,    say :    "  God  has 
placed  a  spiritual  power  in  the  water,   which  w^ishes  away  sins 
through  the  water."     Nor  can  we  agree  with  Scotus  and  the  Fran- 
ciscans, who  teach  that  Baptism  washes  away  sins  through  the  as- 
sistance of  the  Divine  will ;  thereby  asserting  that  this  washing  away 
comes  to  pass,  alone  through  the  w^ill  of  God,  and  not  at  all  through 
the  word  or  water. 
/       Concerning  Infant  Baptism  we  hold,  that  children  should  be  bap- 
tized ;    for  they  also  belong  to  the  promised    redemption    effected 
through  Christ ;  and  the  church  should  administer  it  to  them. 


7/^C 


VI.  OF  THE  SACRAMENT  OF  THE  ALTAR. 

Concerning  the  Sacrament  of  the  Altar,  we  hold  that  the  bread 
and  wine  in  the  Eucharist,  *  are  the  true  body  and  blood  of  Christ, 
y  which  are  administered  and  received  not  only  by  pious,  but  also  by 
J  impious  Christians. 
/      And  we  hold  that  more  than  one  element  should  be  administered. 

*  In  pursuing  this  subject,  in  the  twentieth  vol.  of  his  woiks  published  by  Walch, 
page  1293,  sec.  347,  348,  349,  Dr.  Luther  says: — "  In  the  fourth  place,  the  Evan}i;el- 
ists  write  that  the  Holy  Spirit  descended  upon  Christ  in  the  form  of  a  dove  in  Jor- 
dan, John  4,  32  ;  again,  that  he  came  upon  the  disciples  in  the  form  of  winds  and 
liery  tongues  on  the  day  of  Pentecost,  Acts  2,  2;  again,  on  mount  Tabor,  in  the 
form  of  a  cloud,  Matt.  17,  5.  Here  Wickliff'and  the  sophists  mav  philosophize  and 
assert  that  a  dove  was  present,  but  not  the  Holy  Spirit;  or,  that  the  Holy  Spirit  was 
there,  and  not  a  dove.  We  say  in  opposition  to  both  propositions,  that  if  we  refer 
to  the  dove,  we  can  truly  and  literally  say,  'this  is  the  Holy  Spirit,'  because,  in 
this  case,  the  two  different  essences — Spirit  and  dove — have  become  one  essence 
in  some  manner,  neither  a  natural  nor  personal,  but  rather  a  formal  nniori,  be- 
cause the  Holy  Spirit  wished  to  reveal  himself  in  such  form.  And  in  reference  to 
this  the  Scriptures  declare  positively,  that  whoever  saw  the  dove,  saw  the  Holy 


or    Tilt.    KEVS. 


385 


And  we  have  no  need  of  the  transcendental  refinement,  whicli  teaches  / 
us  that  there  is  as  much  in  one  element  as  in  both,  as  the  sophists  \ 
and  the  Council  of  Constance  teach  us.     For,  even  if  it  were  true  that  I 
there  is  as  much  in  one  element  as  in  both,  still  the  one  element  is  j 
not  the  whole  order  and  institution  established  and  commanded  by  / 
Christ.     And  especially  do  we  condemn,  and  in  the  name  of  God  al)- 
hor  those  who,  not  only  omit  the  second  element,  but  also  impeiious- 
ly  forbid,  condemn,  and  calumniate  it  as  heresy,  and  thus  place  them- 
selves against  and  above  Christ,  our  Lord  and  Cod. 

Concerning  traiisubstantialion,  we  do  by  no  means  regard  the  sub- 
tle sophistry,  in  which  they  teach  that  bread  and  wine  part  with,  or 
lose  their  natural  essence,  the  form  and  color  only  remaining,  but 
are  no  longer  real  bread  and  wine  ;  for  it  corresponds  best  with  the 
Scripture,  that  bread  is  and  remains  here,  as  St.  Paul  himself  calls 
it,  "  The  bread  which  we  break,"  1  Cor.  10,  16.  "  And  so  let  him/ 
eat  of  that  bread,''  1  Cor.  11,  -Jb. 


VII.  or  Tin:   keys. 

The  kevs  arc  an  olKce  and  a  ]io\ver  oftb'*  cluir 'b,  nivcri  by  Oirist, 
to  bind  and  to  loose  sins,  not  only  such  as  are  gross  and  manliest, 
but  also  subtle  and  secret  sins,  which  God  alorie  percei^es;  as  it  is 
written  in  the  lyth  Psalm,  verse  12:  "  Who  can  understand  his  er- 
rors .'"  And  St.  Paul,  Rom.  7,  25,  complains  :  "  That  with  ihe 
flesh  he  serves  the  law  of  sin."  For  it  does  not  lie  within  our  power, 
but  in  that  of  God  alone,  to  judge  which  are  sins,  and  of  their  enor- 
mity and  number  ;  as  it  is  written  in  the  148d  Psalm,  verse  2  :  "  En- 
ter not  into  judgment  with  thy  servimt :  for  in  thy  sight  shall  no 
man  living  be  justified."  And  Pnul,  L  Cor.  4,  4,  also  says:  "  For 
1  know  nothing  by  myself;  yet  am  I  not  hereby  justified." 

Spirit,  as  John  1,  33.  says  :  '  I'poii  whom  thou  shalt  see  the  Spirit  descending,  and 
rcmaininsf  on  him,'  Ike. 

••  Why  tlieii  shouUI  we  not  nriucli  rather  say  in  tho  Eucharist :  t/ii'-i  ix  my  bo- 
t/y,  aithoiisih  bread  and  body  are  t>rto  distinct  things,  and  the  word  this  belongs  to 
the  bread  /  For  liere  also  hag  taken  place  a  union  of  two  distinct  things:  this  I 
shall  call  a  sacramental  union,  because  bread  and  Christ's  body  are  here  given  to 
us  for  a  sacrament.  It  is  not,  indeed,  a  natural  or  personal  union,  as  in  Christ ;  it 
is  perhaps  a  different  union  to  thai  also  which  the  dove  has  with  the  Holy  Spirit, 
and  the  Hame  with  the  angel  :   nevertheless,  it  is  trnly  a  sacramental  union. 

"  For  this  reason  it  is  correctly  said  that,  if  we  point  to  the  bread,  and  say, 
'  this  is  the  body  of  (!!hri8t,'  whoever  sees  this  bread,  sees  the  body  of  Christ ;  pre- 
cisely as  John  snys.  th;it  he  saw  the  IIolv  Spirit,  w  h"n  he  s;iw  the  dove,'* 
&c. — [Tkans. 

4il 


36G  SMALCALD    ARTICLES^ 

\ir..    OF    CONFESSION. 

Since  absolution  or  the  power  of  the  keys,  instituted  in  the  Go^*-- 

pel  by  Christ,  alibrils  comfort  and  support  against  sin  and  an  evil 

"'  '-  conscience,  Confession  or  Absolution  shall  by  no  means  be  abolished' 

/  i         in  the  church,  especially  on  account  of  weak  and  timid  consciences^ 

^  Z~    /    and  also  on  account  of  untutored  youth,  in  order  that  they  may  be 

/    examined  and  instructed  in  the  Christian  doctrine. 

^  ^      But  the  enumeration  of  sins  should  be  free  to  every  one,  to  enu- 

inerate  or  not  to  enun:>erate  such  as  he  w.'shes  ;  for  vchile  we  are  in 

^       the  flesh,  we  shall  not  speak  falsely,  if  we  say  that  we  are  miserable 

»'>.^\   rbeings^full  of  sins,      Rom.  7,  2t>:  "  I  see  another  law  in  my  mem- 

|bers,"  &c.      And  sinA  Private  Absolution  results  from  the  otftce  of 

the  keys,  it  should  not  be  contemned,  but  should  be  highly  esteemed^ 

like  all  other  otfices  of  the  Christian  church. 

And  in  respect  to  those  points,  which  concern  the  oral,  external 
word,  we  should  maintain  firmly,  that  God  grants  his  Spirit  or  grace 
to  no  one,  unless  through  or  with  the  external  woid,  jireviously  deliv- 
ered. Thus  we  shall  fortify  ourselves  against  .the  enthusiasts,  that  isy 
deluded  men,  who  boa/0:of  being  in  possession  of  the  Spirit  without  anif 
prior  to  the  word,  and  accordingly  judge,  explain,  and  distort  the  Scrip- 
ture or  the  oral  word  at  their  pleasure,  as  Munzerdid,  and  many  others' 
still  do  at  the  present  day,  who  wish  to  be  acute  judges  between  the 
Spirit  and'  the  letter,  but  know  not  what  they  say  or  resolve.  For 
Popery  is  a  mere  system  of  enthusiasm,  in  which  \hti  Pope  boasts  that 
all  rights  are  in  the  shrine  oHiis  heart,  and  that  whatever  he  judges 
and  commands  in  his  church,  must  be  right  and  according  to  the  Spirit^ 
even  if  it  is  contrary  to  the  Scripture,  or  the  oral  word. 
■  All  this  is  the  spirit  of  that  ancient  Satan,  the  serpent  who  made  en- 
thusiasts o-f  Adam  andEve,leadingthem  from  the  external  woidtospir- 
ituality  and  selt-conceity  and  did  it  however  also  by  external  words. 
Precisely  as  our  enthusiasts  condemn  this  external  word,  and  yet  they 
themselvesdo  not  keep  silence,  but  fill  the  world  with  noisy  controver- 
sy ant!  contention,  as  ifthe  Spirit  could  not  come  through  the  Scripture 
or  the  oral  word  of  the  Apostles,  but  that  through  their  writing  anit 
their  words  he  must  come.  Why  then  do  they  not  also  omit  preach- 
ing and  writiniT  themselves,  tiil  the  Spirit  himself  enters  into  the  peo- 
ple without  and  p'.rior  to  their  w^riting,  as  they  boast  that  he  entered 
into  them  without  the  preaching  of  the  Gospel  ?  But  we  have  not 
time  further  to  discuss  this  subject  here;  we  have  sutfciently  urgetf 
jt  in  other  places. 

Fov  those  also,  who  believed  pi-ior  to  their  baptismyOr  who  iu 


their  baptism  began  to  believe,  liave  obtained  f.iith  through  the  ex- 
ternal word,  previously  heard;  as  adults,  for  instance,  must  previously 
have  heard  that  he  who  believes  and  is  baptized,  shall  be  saved,  even  if 
lie  does  not  believe  ;it  first,  anr!  ten  years  afterwards  receives  the 
Spirit  and  Baptism.  Cornelius,  Acts  10,  had  heard  long  before 
iimong  the  Jews,  of  the  future  Messiah,  through  whom  he  was  jus- 
tified in  the -sight  of  God;  and  his  prayeis  and  alms  were  <iccepted 
in  this  faith,  as  Luke  calls  him  just  and  pious,  and  not  without  such 
])revious  word  or  hearing  could  he  believe  or  be  justified.  But  St. 
Peter  had  to  reveal  unto  him  that  tliis  Messiah,  in  whom  lie  hhd 
hitherto  believed  as  yet  to  come,  luul  now  come,  so  that  his  failh 
-concerning  the  future  Messiah  might  not  h-old  hinj  captive  araocir 
•the  obilurate,  unbelieving  Jews;  but  that  he  might  know  that  he 
must  now  be  saved  through  the  present  Messiah,  and  not,  liLe  the 
Jews,  deny  or  rejei:t  him. 

In  short,  enthusiasm  implanted  and  infused  with  the  venom  of  tbe 
old  Dragon,  has  intected  and  will  infect  Adam  and  his  posterity,  from 
•the  beginning  of  the  world  to  its  end  ;  and  it  is  the  source  of 
•every  species  of  hei'esy,  even  the  life  and  power  of  Popery  and  Ma- 
hometanism.  We  should  antl  must,  thereiwe,  constantly  maintain 
(hat  God  will  not  confer  with  us  frail  beings,  unless  through  his  ex- 
ternal vvoril  and  sacraments.  But  all  that  is  boasted  of,  independent 
of  such  word  and  sacraments,  in  reference  to  the  Spirit,  is  criminal. 
i"'or  God  desired  first  to  appear  to  Moses,  Ihrough  a  i)ui'ning  bush 
and  the  oral  word  ;  and  no  Prophet,  laeither  Elijah  nor  Ehsha,  inde- 
j>endent  of,  or  without  the  Ten  Commandments,  received  the  iSpirit. 
Neither  was  John  the  Baptist  conceived  witliout  the  words  of  Gabriel 
preceding;  nor  did  he  leap  in  his  mother's  womb  without  the  voice 
of  Mary-     And  St.  Peter,  2  Pet.  1,  21,  says  :  '-  The  prophecy  came  -^  om^t 

not   in  old   time  by  the  Holy  Ghost."     But  without  the  external^ 

woid  I  hey  were  not  holy,  much  less  were  they,  as  still  unholy,  im- 
■]ielle(l  by  the  Holy  Gliost  to  speak;  for  they  were  holv,  sav-s  Peter, 
■when  the  Holy  Spirit  spoke  through  them^ 


IX.    OF    F.XCOMMUNICATION. 

The  a:reifer  excommuvicntinn,  as  the  Pope  denominates  it,  wc 
regard  as  a  mere  i-ivil  punishment,  and  it  does  not  pertain  to  us  min- 
isters of  the  church  ;  but  the  Icss^  that  is,  the  true  Christian  excom- 
<nunication,  is,  not  to  permit  manifest  and  olistinate  sinneis  to  come 
to  the  Sacrament,  (»r  to  other  commmiinn  of  ihe  chur^^h,  unfil  \)i)t.'V 


388  SMAI.CAl.l)    AUriflJ'.S, 

amend  tlieir  lives  and  abstain  from  wickedness.  And  the  preacher 
should  not  intermingle  civil  punishment  with  this  spiritual  chastise- 
ment or  excommunication. 


X.    OK    ORDINATION    AND     VOCATION. 

If  the  hishojjs  would  faithfully  discharge  their  oilice,  and  take  due 
care  of  the  church  and  the  Gospel,  they  mioht,  for  the  sake  of  char- 
ity and  tranquillity,  not  however  from  necessity,  be  allowed  the 
privilege  of  Oidaining  and  confirming  us  and  our  preachers;  yet  with 
this  condition,  that  all  unchristian  masking,  mummery,  and  jugglery 
should  be  removed.  But  since  they  neither  are  nor  wish  to  be  true 
bishops,  but  political  lords  and  princes,  who  will  neither  preach  nor 
teach,  nor  baptize,  nor  administer  the  Sacrament,  nor  transact  any 
work  or  office  in  the  church,  but  force,  persecute,  and  condemn  those 
who  are  called  to  this  office,  the  church  must  not  on  their  account 
remain  destitute  of  ministers. 

For  this  reason,  as  the  ancient  exam[)les  of  the  church  and  of  the 
Fathers  teach  us,  we  ourselves  should  and  will  ordain  suitable  per- 
sons to  this  office.  And  they  have  no  right  either  to  forbid  or  to 
prevent  us  from  so  doing,  even  according  to  their  own  law ;  foi'  their 
laws  say  that  those  who  are  ordained  even  by  heretics,  are  truly 
ordained,  and  that  their  ordination  shoidd  not  be  abrogated.  As 
St.  Jerome  also  whites  concerning  the  church  at  Alexandria,  that  it 
was  first  ruled  in  common  by  bishops,  priests,  and  jjreacbers. 


XI.    OV    THE    MARTIIAGK    OF    PRIESTS. 

Their  prohibition  of  marriage,  and  their  imposition  of  perpetual 
continence  on  the  divine  order  of  priests,  they  have  etfected  v.'ithout 
due  cause  and  authority  ;  and  in  this  they  have  acted  like  antichris- 
tian,  tyrannical,  and  desperate  knaves,  and  have  given  cause  for  hor- 
rible, abominable,  and  incalculable  sins  of  incontinence,  in  which  they 
still  persist.  As  little  as  the  power  is  given  to  us  or  to  them  to  con- 
stitute out  of  a  male  a  female,  or  out  of  a  female  a  male,  or  to  anni- 
hilate both,  so  little  had  they  power  to  separate  or  forbid  these  crea- 
tures of  God,  to  live  together  honorably  in  a  state  of  matrimony. 
We  shall  not  therefore  consent  to  their  obscene  celibacy,  or  tolerate 
it ;  but  marriage  shall  be  free,  as  God  has  ordained  and  instituted 
it,  and  we  will  not  destroy  or  impede  his  work;  for  St.  Paul  says 
that  this'  is  a  doctrine  of  the  devil,  \  Tim,   t,  l-o. 


OF    THE    CIILHCII. 


38d 


XII.    OF    THE    CHURCH.  t  . 

We  by  no  means  admit  that  they  are  the  church,  for  they  are  not;  f  ^  y 
and  we  shall  likewise  not  listen  to  that  which  they  command  or  for-  ''  -^  f  ^ 
bid  in  the  name  of  the  church.  For,  praise  be  to  God,  a  child  of  j 
seven  years  old  knows  what  the  church  is,  namely,  holy  believers, 
and  the  lambs  who  hear  the  voice  of  their  shepherd.  For  thus  the< 
children  pray:  "I  believe  in  one  holy  Christian  church."  This 
holiness  does  not  consist  in  surplices,  bald  heads,  long  gowns,  and 
in  other  ceremonies,  devised  by  themselves,  independent  of  the  holy 
Scriptures;  but  in  the  word  of  God,  and  in  true  faith. 

XIH.    OF    THE    MANNER    IN    WHICH    WE    ARE    JUSTIFIED    BEFORE    GOD, 
AND    Ol'    GOOD    WORKS. 


That  which  I  have  hitherto  and  continually  taught  concerning 
this  subject,  I  cannot  change  in  the  least ;  namely,  that  through  faith 
we  obtain  (as  Peter  says,  Acts  15,  9)  another,  a  new  and  pure  heart, 
and  that  God,  for  the  sake  of  Christ  our  Mediator,  regards  and  will  ^ 
regard  us  as  entirely  just  and  holy.  Although  the  sins  in  the  flesh  are 
not  yet  altogether  removed  or  mortified,  yet  he  will  not  impute  them 
to  us,  or  remember  them. 

And  after  this  remission  of  sins,  after  this  faith  and  renovatjon,-] /^^  -■ 
good  works  follow.     And  whatever  is  sinful  and  imperfect  in  us,     -<c=fey 
shall  not  be  accounted  as  sin  or  imperfection,  even  for  the  sake  of    L.^O  / 
this  same  Christ ;  but  we  shall,  both  as  to  our  person  and  our  works,  - 
be  called  and  6e  entirely  just  and  holy,  through  pure  grace  and  mer- 
cy in  Christ,  abundantly  poured  out  and  bestowed  upon  us.     For 
this  reason  we  cannot  boast  of  our  merits  and  our  works,  if  they  are 
viewed  apart  from  grace  and  mercy;  but  as  it  is  written,  1  Cor.  1, 
31 :  "  He  that  glorieth,  let  him  glory  in  the  Lord,"  that  is,  that  he 
has  a  gracious  God.     For  thus  all  is  right.     We  further  state  also, 
that  if  good  works  do  not  follow,  faith  is  fiilse  and  wrong. 

XIV,    OF    MONASTIC    VOWS. 

Inasmuch  as  monastic  vows  operate  directly  against  the  first  chief 
article,  they  should  be  utterly  abolished  ;  for  they  arc  the  very  delusions 
which  caused  Christ,  Matt.  24,  25,  to  say :  "  T  am  Christ,"  &c.  For 
whoever  commends  monastic  life,  believes  that  he  pursues  a  better 
course  of  life  than  the  common  Christian  docs,  and  wishes  by  his 
works  to  merit  heaven  not  only  for  himself,  but  also  for  others:  this 
is  denying  Christ.  But  they  refer  to  St.  Thomas,  and  boast  that  mo- 
nastic vows  are  equal  to  Baptism:  this  is  a  blasphemy  against  God. 


!390  SMALCALl)    ARTICLES. 

XV.    OF    HUMAN    ORDINANCES. 

'  The  assertion  of  the  Papists,  tlint  human  ordinances  conlrihute  to 
remission  of  sins,  or  merit  salvation,  is  unchristian  and  condemned, 
as  Christ,  Matt.  15,  9,  says  :  '•  In  vain  they  do  worship  me,  teach- 
ins;  for  doctrines  the  commandments  of  men,"  and  Tit.  1,  14,  "that 
turn  from  the  truth."  Again,  tlieir  assertion,  that  it  is  a  mortal  sin 
.to  break  such  ordinances,  is  also  incorrect. 

These  are  the  articles,  upon  which,  through  the  will  of  God,  I 
must  stand,  and  will  stand,  till  my  death.  And  I  know  nothing  in 
them  to  alter  or  to  concede.  But  if  any  one  will  concede  any  thing, 
he  does  it  at  the  peril  of  his  own  conscience. 

Finally,  the  juggling  tricks  of  the  Pope  still  remain,  in  reference 
to  foolish  and  puerile  articles;  as,  concei'ning  the  consecration  of 
■churches,  the  l».5];tism  of  bells  and  altars,  and  appointing  those  who 
contribute  to  these  things,  as  sponsors  upon  the  occasion.  This 
baptism,  which  should  not  be  tolerated,  is  a  contimiely  and  a  deri- 
sion of  holy  Baptism. 

Further,  we  shall  keep  ourselves  entirely  aloof  from  the  consecra- 
tion of  tapers,  palms,  cakes,  oats,  spices,  &c.,  which,  however,  can- 
not be  called  consecration,  but  a  mere  mockery  and  deception  ;  such 
-delusive  performances  we  commit  to  the  Pope,  v.hich  his  adherents 
may  adore  till  they  are  weary,  but  we  will  have  nothing  to  ilo  with 
such  things. 

Dr.  M.  Lnlher,  subscribed. 

Dr.  .Justus  .Jonas,  the  Rector,  subscribed  with  his  own  hand. 

Dr.  .John  Bugrenhagen  of  Pomerania.  subscribed. 

Dr.  Caspar  Cruciger,  subscribed. 

Nicholas  Amsdorf  of  Magdeburg,  subscribed. 

George  Spalatin  of  Aldenburg,  subscribed. 

I,  Philip  Melanchthon,  approve  the  foregoing  Articles  as  pious 
and  Christian.  But  in  regard  to  the  Pope  I  hold,  that  if  he 
would  receive  the  Gospel,  we  might  also  allow  him  by  human 
authority  (^jure  hinnano),  and  for  the  sake  of  ])eace  and  the 
common  concordof  Christendom,  to  exercise  jurisdiction  over  the 
bishops  wlio  are  now  or  may  herer.fter  be  under  his  authority. 

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SLBSCKIBERS.  391 

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I,  Conrad  Feigenbot/,  for  the  glory  of  (Jod  here  testify  that  I  have 

thus  believed,  and  still  continue  so  to  believe  and  teach. 

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(Jeorge  lleltus  of  Forcheim,  A.  M. 

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of  John  Brentius,  A.  M.,  as  on  leaving  Smalcald,  he  directed 
me  verbally  and  in  wrilincj,  which  I  have  shown  to  these 
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The  licentiate  L.  Platzis,  of  Melosing. 

Rev,  Sioismund  Kirchner. 
"     Wolfgang  Kismetter. 
"      Melchior  Wei t man. 
^'      John  Tall. 
"     Jobii  K'ilian. 
"     Nicholas  Fatter. 
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],  I'-gidins  Mcclilcr,  linve  sul)'=;crili(  d  with  rny  own  hand- 


'  I  392 

APPENDIX  TO  THE  SMALCALD  ARTICLES, 

WRITTEN    BY 

THE  THEOLOGIANS  ASSEMBLED  AT  SMALCALD, 

A.  D.   1537. 

OF    THE    POWER    AND    PRIMACY    OF    THE    POPE. 

First,  the  Pope  arrogates  to  himself,  that  he  is,  according  to  di- 
vine right,  supreme  over  all  other  bishops  and  pastors  in  the  whole 
Christian  world. 

Secondly,  he  adds  that,  according  to  divine  right,  he  has  both 
swords,  that  is,  he  has  authority  to  enthrone  and  dethrone  kings,  to 
reo-ulate  civil  kingdoms,  &c. 

Thirdly,  he  says  that  we  are  under  obligation  to  believe  this,  at 
the  hazard  of  everlasting  salvation.  And  these  are  the  reasons  for 
which  the  Pope  calls  and  presumes  himself  to  be  the  vicar  of  Christ 
on  earth. 

These  three  articles,  we  hold  and  know  to  be  false,  impious,  ty- 
rannical, and  pernicious  in  tlie  extreme,  to  the  Christian  church. 
In  order,  then,  that  our  position  and  views  may  be  more  clearly  un- 
derstood, we  shall  first  show  what  his  assumption  is,  in  which  he 
boasts  that  he  is  supreme  according  to  divine  right.  For  they  thus 
understand  that  the  Pope  is  the  common  bishop  of  the  universal 
Christian  church,  and  that  he  is  Oecumenicns  Episcopus,  as  they  call 
it,  that  is,  the  one  by  whom  all  bishops  throughout  the  world  should 
be  ordained  and  confirmed,  and  that  he  alone  has  authority  to  choose, 
to  ordain,  to  confirm,  and  to  depose  all  bishops  and  pastors. 

He  moreover  assumes  to  himself  authority  to  enact  various  laws 
concerning  divine  services,  the  alteration  of  sacraments  and  doctrine, 
desiring  us  to  regard  his  statutes  and  ordinances  as  equal  to  articles 
of  Christian  faith  and  to  the  holy  Scripture,  and  as  not  to  be  neglec- 
ted without  sin.  For  he  wishes  to  base  this  power  on  divine  right 
and  the  holy  Scripture;  yea,  he  wishes  us  to  prefer  it  to  the  holy 
Scriptures  and  commandments  of  God  ;  and  what  is  still  more  atro- 
cious, he  adds  further,  that  all  this  shall  and  must  be  believed  at  the 
liazard  of  everlasting  salvation. 

We  shall  therefore,  in  the  first  place,  show  from  the  holy  Gospel, 
that  the  Pope  can  assume  no  authority  at  all  over  other  bishops  and 
pastors,  according  to  divine  rigiit. 


01-    THE    PUPK.  393 

I. — Luke  22,  24,  25,  20,  Christ  forbids,  in  clear  and  express 
terms,  one  Apostle  to  have  any  authority  over  the  others;  for  even 
this  was  the  inquiry  among  the  (liscij)lfcs,  when  Christ  had  snoken  re- 
lative to  his  sutierings :  they  disputed  among  themselves  who  should 
be  lord  among  them,  and  future  vicar  of  Christ,  after  his  death.  But 
Christ  rebuked  this  en  or  of  the  Apostles,  and  taught  them  that 
there  should  be  no  authority  and  superiority  among  them,  but  that 
they  should  be  apostles  alike,  and  preach  the  Gospel  as  equal  in  of- 
fice. For  this  reason  he  also  says  :  "  The  kings  of  the  Gentiles  ex- 
ercise lordship  over  them  ;  and  they  that  exercise  authority  upon 
them  are  called  benefactors.  But  ye  shall  not  be  so :  but  he  that  is 
greatest  among  you,  let  him  be  as  the  younger ;  anil  he  that  is  chief, 
as  he  that  doth  serve."  Hence  it  appears,  on  examination,  that  he 
desired  no  lordship  among  the  Apostles. 

II. — This  also  clearly  appears  from  the  similitude,  Matt.  IS,  2,  in 
which  Christ,  on  a  similar  disputation  concerning  dominion,  set  a  lit- 
tle child  in  the  midst  of  the  Apostles,  for  the  purpose  of  showing,  that, 
as  a  child  neither  desires  nor  assumes  any  dominion,  so  also  the 
Apostles  and  all  who  should  preach  the  Word,  should  neither  seek 
nor  use  authority. 

III. — John  20,  21,  Christ  sent  his  disciples  alike  to  the  office  of 
the  ministry,  without  any  distinction,  thut  one  should  have  either 
more  or  less  power  than  another.  For  thus  he  says  :  "  As  my  Fa- 
ther hath  sent  me,  even  so  send  I  you."  These  words  are  clear  and 
explicit,  that  he  so  sent  each  one,  as  he  was  sent.  Here,  indeed,  no 
one  can  assume  a  special  prerogative  or  power  in  preference  to  and 
above  the  others. 

IV. — Gal.  2,  7,  S,  the  holy  apostle  Paul  testifies  clearly,  that  he 
was  neither  ordained,  nor  confirmed,  nor  established  by  Peter;  nor 
does  he  in  any  way  acknowledge  Peter  as  necessary  to  confirm  him  ; 
and  especially  does  he  strive  against  the  idea  that  his  call  is  depend- 
ent, or  based  on  the  power  of  St.  Peter,  in  any  respect.  Now  he 
should  indeed  have  acknowledged  Peter  as  a  superior,  if  Peter  had 
ever  received  such  primacy  from  Christ,  as  the  Pope  without  any 
grounds  presumes.  For  this  reason  Paul  also  says,  that  he  freely 
preached  the  Gospel  a  long  time  before  he  consulted  with  Peter  and 
the  other  Apostles  about  it.  Again,  he  says:  "  But  of  those  who 
seemed  to  be  somewhat,  whatsoever  they  were,  it  maketh  no  matter 
to  me  :  God  accepteth  no  man's  person :  for  they  who  seemed  to  be 
somewhat,  in  conference  added  nothing  to  me,"  Gal.  2,  6.  Since, 
then,  Paul  clearly  testifies  that  he  did  not  solicit  Peter  to  license 
him  to  preach,  even  when  !)<■  at   list   ciune  to  him,  we  are  clearly 


39-1  APPENDIX    TO    THE    SMALCALD    ARTICLES. 

taught  that  the  office  of  the  ministry  originates  from  the  common 
call  of  the  Apostles,  and  that  it  is  not  necessary  for  all  to  have  a  call 
and  confirmation  from  this  one  person,  Peter. 

V.^ — 1  Gor.  3,  5,  6.  7,  Paul  equaUzes  all  the  ministers  of  the 
church,  and  teaches  that  the  church  is  greater  than  its  servants. 
For  this  reason  no  one  can  assert  with  truth,  that  Peter  had  any  pri- 
macy or  power  superior  to  other  apostles,  or  over  the  church  and 
all  other  ministers.  For  thus  he  says:  '"'All  things  are  yours: 
ivhether  Paul,  or  Apollos,  or  Cephas,"  1  Cor.  3,  21,  22;  that  is, 
neither  Peter,,  nor  other  aunisters  of  the  Word,  have  a  right  to  as- 
sume to  themselves  power  or  superiority  over  the  church.  No  one 
shall  encumber  the  church  with  his  own  ordinances,  and  no  one's 
power  or  reputation  shall  avail  more  than  the  Word  of  God.  We 
dare  not  extol  the  power  of  Cephas  higher  than  that  of  the  other 
Apostles,  as  though  they  were  accustomed  to  argue  at  that  time, 
saying,  Cephas  observes  it,  who  is  the  chief  Apostle,  therefore  Paul 
and  others  must  thus  observe  it  also.  No,  says  Paul,  and  refutes 
the  pretence,  that  Peter's  reputation  and  nuthority  should  be  supe- 
rior to  that  of  the  other  Apostles,  or  of  the  church. 

From  Hisiory. 

VI. — The  Council  of  Nice  resolved,  that  the  bishop  at  Alexan- 
dria should  provide  for  the  churches  in  the  cast,  and  the  bishop  at 
Rome,  for  those  which  belonged  to  the  provinces  of  Rome  in  the 
west.  Here  the  Roman  bishop's  power  first  increased,  not  by  di- 
vine, but  by  human  law,  by  this  resolution  of  the  Council  of  Nice. 
Now,  if  the  Roman  bishop  was  the  highest,  according  to  divine  right, 
the  Council  of  Nice  had  no  right  to  divest  him  of  this  power,  and  to 
confer  rt  upon  the  bishop  of  Alexandria.  Yea,  all  the  bishops  in  the 
east  should  have  perpetually  desired  the  bishop  of  Rome  to  ordain 
and  confirm  them. 

YII. — Again,  it  was  resolved  by  the  Council  of  Nice,  that  each 
church  should  choose  for  itself  a  bishop  in  the  presence  of  one  or 
more  bishops,  living  in  the  vicinity.  This  practice  was  observed  for 
a  long  time,  not  only  in  the  east,  but  also  in  the  west,  and  in  the 
Latin  churches,  as  is  clearly  expressed  in  the  writings  of  Cyprian 
and  Augustine.  For  thus  says  Cyprian  in  Epist.  4,  ad  Corndium  : 
*••  For  this  reason,  we  should  diligently  hold,  according  to  the  com- 
mand of  God  and  the  usage  of  the  Apostles,  as  rs  also  observed 
among  us,  and  in  nearly  all  countries,  that,  in  order  to  the  proper 
performance  of  ordinations,  the  bishops  living  in  the  nearest  province, 
should  assemble  in  the  ccno:'cgation  for  which  a  l»ishop  is  to  ?>e  eho- 


^l^  M^^Ol  t 


or  THE  vovz.  31)5 

sen,  and  in  the  presence  of  the  whole  congregation,  who  know  the 
walk  and  conduct  of  each  one,  the  bishop  shall  be  chosen ;  as  we  see 
was  done  in  the  election  of  Sabinius,  our  colleague,  who  according 
io  the  vote  of  the  whole  congregation  and  the  counsel  of  the  bishops 
present,  was  elected  to  the  office  of  bishop,  and  hands  laid  on 
him,"  &c.  * 

This  mode  Cyprian  calls  a  divine  mode  and  an  Apostolic  usiige, 
and  he  affirms  that  it  was  thus  observed  in  nearly  all  countries  at 
that  time. 

Inasmuch,  then,  as  neither  ordination  nor  confirmation  \\,\s  at 
that  time  sought  from  the  bishop  at  Rome,  in  a  great  portion  of  the 
world,  in  all  the  churches  of  the  Greeks  and  Latins,  it  is  clear  tb.at 
the  church  did  not  at  that  time  attribute  such  superiority  and  do- 
minion to  the  bishop  at  Rome. 

Such  superiority  and  dominion  are  wholly  and  utterly  impossible. 
For  how  could  it  be  possible  that  one  bishop  should  provide  for  all 
churches  in  the  whole  circle  of  Christianity,  or  that  the  cliurches, 
situated  far  from  Rome,  could  have  all  their  ministers  ordained  by 
one  alone? 

For,  it  is  indeed  evident  that  the  kingdom  of  Christ  is  <lisrersed 
throughout  the  world;  and  there  are  also  still  at  the  present  day 
many  Christian  churches  in  the  east,  who  are  in  possession  of  minis- 
ters neither  ordained  nor  confirmed  by*  the  Pope  or  his  adherents. 
Now,  since  such  superiority,  as  the  Pope  has  arrogated  to  him- 
self contrary  to  all  Scripture,  is  wholly  and  utterly  impossible,  and 
since  the  churches  in  a  great  part  of  the  world,  have  neither  ac- 
knowledged nor  employed  the  Pope  as  their  lord,  it  is  clearly  per- 
ceived that  this  superiority  was  not  instituted  by  Christ,  and  that  it 
does  not  proceed  from  divine  right. 

VIII. — In  former  times  there  were  many  councils  summoned  and 
held,  in  which  the  bishop  of  Rome  did  not  preside  as  the  highest; 
as  for  instance,  that  of  Nice,  and  those  of  other  places  besides.  This 
is  also  an  evidence  that  the  churches  at  that  time  did  not  acknowledge 
the  Pope  as  supreme  lord  over  all  churches  and  bishops. 

IX. — St.  Jerome  says:  "If  any  one  wishes  to  speak  of  power 
and  dominion,  orbis  is  more  than  urbs,  that  is,  the  ioorld  is  more 
than  the  city  Rome.  Therefore,  be  it  the  bishop  of  Rome,  or  of 
Eugubium,  of  Constantinople,  or  Rhegium,  or  Alexandria,  the  dig- 
nity and  office  are  equal,"  &c. 

X. — Again,  Gregory  writes  (o  the  Patiiarch  of  Alexandria,  and 
forbids  himself  to  be  called  the  highest  bishoi^-  And  in  the  Registers 
lie  says;   "In  the  Council  of  Chalcedon  it  was  oifered  to  \he  hisiiop 


/ 


i  Ja^.^  A^^*^^^^  ^'>^^^^       - 


896  APPF.xDix   TO   Tin;  .smalcald  articles. 

at  Rome,  that  he  should  be  the  highest  bishop,  but  he  did  not  ac- 
cept it." 

XI. — Finally,  how  can  the  Pope  have  authority  over  the  whole 
church  according  to  divine  right,  since  the  church  still  possesses  the 
right  of  election,  and  since  it  gradually  became  the  custom  for  the 
Roman  bishops  to  be  confirmed  by  the  emperors? 

Here  certain  passages  are  produced  in  opposition  to  us;  as,  Matt. 
16,  18,  19:  "Thou  art  Peter,  and  upon  this  rock  I  will  build  my 
church;"  again,  "I  will  give  unto  thee  the  keys;"  again,  "Feed 
my  sheep,"  John  21,  lo,  16,  17.  But  inasmuch  as  an  account  of 
this  whole  controveisy  has  already  been  given  by  our  friends,  both 
copious  and  accurate,  we  wish  those  MTitings  to  be  consulted,  and 
we  shall  at  present  mention  briefly  how  these  passages  just  mentioned 
aie  properly  to  be  understood. 

In  all  these  passages  Peter  represents  not  only  himself,  but  all  the 
Apostles,  and  speaks  not  meiely  for  himself.  This  fact  the  texts 
clearly  prove.  For  Christ  asks  not  Peter  alone,  but  says  :  "  Whom 
say  ye  that  I  am?"  Matt.  16, 1-5.  And  that  which  Christ  here  says 
to  Peter  alone, — namel}',  "I  will  give  unlo  thee  the  keys,"  verse 
19;  again,  "  Whatsoevei-  thou  shalt  hind,"  <Scc., — in  other  places 
he  says  to  all  of  them  together:  "Whatsoever  yc  shall  bind  on 
earth,"  &c.,  Matt.  18,  IS  ;' again,  John  20,  23  :  "  Whosesoever  sins 
ye  remit,"  &c.  These  words  prove  that  the  keys  were  given  to  all 
in  common,  and  that  they  were  all  alike  sent  to  preach. 

And  this,  moreover,  must  be  confessed,  that  the  keys  belong  and 
f  were  given  not  to  one  person  only,  but  to  the  whole  church,  as  it 
can  bje  sufficiently  proved  by  clear  and  incontestable  reasons. 
For  precisely  as  the  promise  of  the  Gospel  pertains,  Avilhout  limita- 
tion, to  the  whole  church,  so  the  keys  pertain  to  the  whole  church, 
without  limitation,  since  the  keys  are  nothing  else  but  the  office 
through  which  this  promise  is  imparted  to  every  one  that  desires  it; 

/it  is  evident,  then,  that  the  church,  in  effect,  has  power  lo  ordain  min- 
isters. And  Christ,  Matt.  18, 18,  \n'd\  these  Avords — "  Whatsoever 
ye  shall  bind"  &c. — declares  and  specifies  to  whom  he  gave  the  keys; 
namely,  to  the  church  :  "  Where  two  or  three  are  gathered  together 
in  my  name,"  &c.  verse  20.  Again  verse  17,  Christ  refers  the  high- 
est and  last  judgment  to  the  church,  where  he  says :  "  Tell  it  unto 
the  church." 

From  this,  then,  it  follows,  that  in  these  passages  not  only  Peter, 
but  all  the  Apostles  together,  are  meant.  Therefore,  no  one  from  these 
passages  can  by  any  means  derive  a  special  power  of  supremacy, 
which  Peter  held  in  preference  to  the  other  Apostles,  or  which  he 


or  THE  POPE.  397 

should  have  held.  But  it  is  written:  "And  upon  this  rock  I  will 
build  iny  church."  Here  it  must  be  confessed,  that  the  church  is  not 
built  upon  the  power  of  any  man,  but  it  is  built  u})on  that  office 
which  bears  the  confession  made  by  Peter,  namely,  that  Jcvas  is 
t!i,e  Chr'sf,  ike  Son  of  the  /h'/n:i  Goo,  Matt.  J 6,  l(i ;  for  this  rea- 
son Christ  also  speaks  unto  him  as  a  minister  of  tjiis  office,  in  which 
this  confession  and  doctrine  should  exist ;  and  he  says:  Upon  this 
rock,  that  is,  upon  this  doctrine  and  ministerial  office. 

Now,  truly  this  office  of  the  ministry  is  not  confined  to  any  par- 
ticular place  or  person,  as  the  Levitical  office  under  the  law  was; 
but  it  is  dispersed  throughout  the  wodd,  and  it  is  wherever  God  has 
bestowed  his  gifts,  and  sent  his  apostles,  prophets,  pastors,  teach- 
ers, &c.  Nor  does  the  authority  of  any  person  add  any  thing  to  this 
word  and  office,  ojdained  by  Christ,  pi  each  and  teach  it  who  will ; 
where  there  are  hearts  who  believe  it  and  adhere  to  it,  to  these  it 
comes  as  they  hear  and  believe  it.  In  this  manner  many  ancient 
teachers  explain  these  passages,  not  concerning  the  person  of  Peter, 
but  concerning  Peter's  office  and  confession  ;  as  for  instance,  Origen, 
Ambrose,  Cyprian,  Hilarius,  ami  Bcda. 

Nor  do:s  it  follow  from  these  declarations  in  other  places — "  Feed 
my  sheep;"  again,  "Petej",  lovest  thou  me  more  than  these?''  .John 
21,  15, — that  Peter  should  have  mo'-e  power  than  other  apostles, 
but  he  bids  \i\m.,feed,  that  is,  preach  tlie  Gospel,  o^-  i  u'e  the  chu'xh 
through  the  Gospel — this  pertains  even  as  well  to  other  apostles  as 
to  Peter. 

The  second  article  is  more  perspicuous  still  than  the  first.  For 
Christ  ga^  e  his  disciples  only  spiritual  power  ;  that  is,  he  commanded 
them  to  preach  the  Gospel,  to  announce  the  remission  of  sins,  to  ad- 
minister the  sacraments,  and  to  excommunicate  the  ungodly  without 
tempoial  power,  through  the  Word  ;  and  he  did  by  no  means  com- 
mand them  to  bear  the  sword,  or  to  constitute  a  political  govern- 
ment, to  capture,  to  enthrone  kings,  or  to  dethrone  them.  For  thus 
says  Christ:  "  Go  ye  and  teach  all  nations,  teaching  them  to  observe 
all  things  whatsoever  I  have  commanded  you,"  Matt.  28,  19,  20 ; 
again,  John  20, 21 :  "  As  my  Father  hath  sent  me,  even  so  send  T  you." 

Now,  it  is  evident  that  Christ  was  not  sent  to  bear  the  sworrl,  or 
to  rule  in  a  civil  capacity,  as  he  says  himself:  "  My  kingdom  is  not 
of  this  world,"  John  iS,  3fi.  And  Paul  says  :""  Not  for  that 
we  have  dominion  over  your  faith,"  2  Cor.  1,  24.  Agaig,  "  The 
weapons  of  our  warftire  are  not  carnal,"  &,c.  2  Cor.  10,  4.  Christ's 
being  crowned  with  thorns,  in  his  jiassion,  ]iresented  in  a  purple  robe, 
and  his  being  thus  mocked,  were  all  a  signification  that  in  the  course 


398  APPENDIX    TO    THE    SMALCALD     ARTICLES. 

of  time,  the  true  spiritual  kingdom  of  Christ  should  be  scorned,  and 
his  Gospei  suppressed,  and  another  external  kingdom,  instituted  in- 
stead of  it,  under  the  appearance  of  S[)iritual  power.  Therefore  the 
Constitution  of  Boniface  VIII. ,  Chap.  Omnes,  Distinct.  22,  and 
the  like  passages,  are  wholly  and  entirely  false  and  impious,  in  which 
they  wish  to  maintain,  that  the  Pope  by  virtue  of  divine  right  is  lord 
over  all  the  kingdoms  of  the  earth.  From  which  persuasion  deplo- 
rable darkness  was  first  brought  into  the  chuich,  and  afterwards 
distressing  tumults  and  commotions  arose  in  Europe.  For  thus  the 
office  of  the  ministry  was  neglected,  and  the  doctrine  concerning  faith 
and  the  spiiitual  kingdom  of  Christ,  was  entirely  suppressed,  and 
the  external  polity  and  ordinances  of  the  Pope,  were  regarded  as 
Christian  lightcousness. 

Finally,  the  Popes  proceetled  to  seize  upon  principalities  and  king- 
doms, enthroned  and  dethroned  kings,  and  with  unjust  excom- 
munication and  wars  they  tormented  nearly  all  the  kings  in  Europe, 
but  especially  the  German  emperors ;  sometimes  by  taking  into  their 
possession  the  cities  of  Italy,  sometimes  by  bringing  into  subjection 
to  themselves  the  bishops  in  Germany,  and  assuming  the  bestowal  of 
bishoprics  which  belonged  lo  the  emperor  alone.  Yea,  it  is  even 
asserted  in  the  writings  of  Clement  V. :  "  When  an  empire  becomes 
vacant,  the  Pope  is  the  legitimate  successor." 

Thus  the  Pope  has  not  only  unjustly  taken  civil  dominion  to  him- 
self, contrary  to  the  clear  commands  of  God,  but,  like  a  tyrant,  de- 
sired to  be  superior  to  all  kings.  Although  these  acts  of  the  Popes 
are  w4iolly  and  entirely  culpable  in  themselves,  this  is  more  atrocious 
still,  that  they  cover  this  wantonness  and  violence,  with  the  com- 
mand of  Christ,  and  construe  the  keys  to  mean  political  dominion, 
and  base  the  salvation  of  souls  upon  this  impious  and  infamous  opin- 
ion which  they  maintain  :  "  The  people  shall,  at  the  hazard  of  the 
salvation  of  their  souls,  believe  that  the  Pope  has  such  authority  by 
divine  right." 

Now,  since  these  abominable  errors  have  entirely  obscured  the 
doctrine  concerning  faith  and  the  kingdom  of  Christ,  there  is  no 
ground  upon  which  we  dare  remain  silent  in  reference  to  them ;  for 
we  see  with  our  own  eyes  what  great  injuries  have  resulted  to  the 
church  from  them. 

In  the  third  place,  it  is  likewise  necessary  to  know,  t]iat  even  if  the 
Pope  had  this  power  and  primacy  from  divine  right,  we  are  under 
no  obligation  to  be  obedient  to  those  Popes  who  defend  a  false  wor- 
ship,  idolatry,  and  erroneous  doctrines,  repugnant  to  the  GospeL 


OF    THE    POPE.  399 

Yea,  still  further,  we  should  hold  these  Popes  and  this  kingdom  as 
an  anathema,  as  Paul  distinctly  says :  '' Thou<ih  we,  or  an  angel 
fronn  heaven,  preach  any  other  Gospel  unto  you  than  that  which  we 
have  preached  unto  you,  let  him  he  accursed,"  Gal.  1,  8.  And  in 
the  Acts,  5,  29,  it  is  said  :  "  We  ought  to  obey  God  rather 
than  men."  For  the  ecclesiastical  laws  themselves  say  :  "  No  one 
shall  be  obedient  to  a  Pope  who  is  a  heretic." 

In  the  law  of  Moses  the  high-priests  had  thrir  otfice  from  divine 
right ;  no  one,  however,  was  bound  to  yield  obedience  to  them,  if  they 
acted  contrary  to  the  Word  ot  God;  for  we  see  that  .Jeremiah  and  other 
prophets  separated  themselves  from  the  priests.  So  the  Apostles  sep- 
arated themselves  from  Caiaphas  ;  and  they  were  under  no  obligation 
to  render  obedience  to  him.  Now,  it  is  evident  that  the  Popes  with 
their  accomplices  defend  and  sustain  impious  doctrines  and  errone- 
ous worship.  vSo  also  do  all  imj)ious  acts,  which  are  foretold  in  the 
holy  Scriptures  concerning  Antichrist,  accord  with  the  kingdom  of 
the  Pope  and  his  members.  For  Paul,  where  lie  describes  Anti- 
christ, 2  Thess.  2,  4,  denominates  him  an  adversary  of  Christ,  icho 
opposeih  and  exalteth  himself  above  all  that  is  called  God,  or  that 
is  worshipped  ;  so  that  he,  as  God,  sitteth  in  the  temple  of  God, 
showing  that  he  is  God.  In  this  passage  Paul  speaks  concerning 
one  who  reigns  in  the  church,  and  not  concerning  heathen  kings; 
calling  him  an  adversary  of  Christ,  because  he  devises  a  differ- 
ent doctrine,  and  because  he  assumes  all  this,  as  if  he  did  it  by  di- 
vine right. 

First,  it  is  plain  that  the  Pope  rules  in  the  church,  and  has  ap- 
propriated this  dominion  to  himself,  under  the  pretext  of  spiritual 
power;  for  he  bases  himself  upon  these  words:  ''I  will  give  unto 
thee  the  keys  of  the  kingdom  of  heaven,"  Matt.  16,  19. 

Secondly,  the  doctrine  of  the  Pope  is  indeed  in  every  way  repug- 
jiant  to  the  (iospel. 

Thirdly,  there  are  three  ways  in  which  he  claims  to  be  God  : 

First,  because  he  assumes  to  himself  the  authority  to  alter  the 
doctrines  of  Christand  the  true  worship,  instituted  of  God  himself, 
and  desires  to  have  his  own  doctrine  and  self-devised  services  to 
God  observed,  as  if  God  had  commanded  them  himself. 

Secondly,  because  he  assumes  tlie  power  to  bind  and  to  loose, 
not  only  in  this  present  life,  but  also  in  the  lite  to  come. 

Thirdly,  because  the  Pojie  will  not  permit  (he  church,  or  any  one 
else,  to  judge  him,  but  desires  that  his  authority  shall  be  preferred  to 
all  councils  and  to  the  whole  church  ;  but  this  is  making  himself  God, 
if  he  will  not  allow  the  judgment  eitlierofthe  church  or  of  any  one  else. 


400  APPENDIX    TO    THE    SMALCALD    ARTICLES. 

Finally,  the  Pope  has  defenrled  these  errors  and  this  impious  sys- 
tem, by  the  exercise  of  unjust  power  and  by  murder,  causing  all  those 
who  did  not  hold  with  him  in  every  respect,  to  be  put  to  death. 

Inasmuch,  then,  as  these  things  are  so,  all  Christians  should  be 
fully  on  theii-  guard,  lest  they  make  themselves  partakers  of  this 
impious  doctiine,  blasphemy,  and  unjust  cruelty  ;  r.nd  should  with- 
draw from  the  Pope  and  his  members  or  accomplices,  as  fiora  the 
kingdom  of  Antichrist,  and  execrate  it,  as  Chiist  has  commanded  : 
"  Beware  of  lalse  prophets,"  Matt.  7,  15.  And  Paul,  Tit.  3,  10, 
commands:  "A  man  that  is  a  heietic,  after  the  fiist  and  second  ad- 
monition, reject."  And  2  Cof.  6,  14,  he  says :  "  Ee  ye  not  une- 
quall}/  yoked  together  with  unbelievers;  for  what  fellowship  hath 
righteousness  with  umighteousness?"  &c.  It  is  grievous,  indeed, 
for  a  person  to  separate  himself  f  om  so  many  countries  and  people, 
and  to  maintain  this  doctrine:  but  here  stands  the  command  of  God, 
that  each  one  should  be  on  his  gvard,  and  not  be  an  accomplice  with 
those  who  promulgate  f^'lse  doctrines,  or  defend  them  with  cruelty. 

Our  consciences  are,  therefore,  sufficiently  excnlpiitec'  and  secured ; 
for  we  truly  see  before  our  eyes,  the  enormous  errors  which  prevail 
in  the  kingdom  of  the  Pope.  And  the  Scripture  proclaims,  in  the 
most  forcible  manner,  that  these  errors  are  the  doctrines  of  the  devil 
and  of  Antichrist.  The  idolatry  in  the  abuse  of  the  mass,  is  evi- 
dent, which  mass,  besides  its  other  evil  tendencies,  is  misused  for 
unjust  profit  and  mercenary  purposes.  The  doctrine  of  repentance 
has  been  utterly  falsified  and  destroyed  by  the  Pope  and  his  adhe- 
rents. For  thus  they  teach  :  "  Sins  are  forgiven  for  the  sake  of  our 
own  works;"  and  they  add,  that  it  should  be  doubted  however 
whether  sins  are  forgiven.  And  they  nowhere  teach  that  sins  are 
forgiven  for  the  sake  of  Christ,  v»'ithout  our  merit,  and  that  this  for- 
giveness of  sins  is  obtained  through  faith  in  Christ. 

By  this  doctiine  they  deprive  Christ  of  his  honor,  rob  the  con- 
science of  its  true  and  sure  consolation,  and  abolish  the  truly  divine 
services,  namely,  the  exercise  of  faith,  which  struggles  with  unbe- 
lief and  with  loss  of  confidence  in  the  promises  of  the  Gospel. 

They  have  in  like  manner  obscured  the  doctrine  concerning  sin, 
and  devised  their  own  ordinances  concerning  the  obligation  to  enu- 
merate and  confess  all  sins;  from  which  have  resulted  diverse  errors, 
and  at  last  utter  despondency. 

Afterw^ards  they  invented  self-devised  expiations,  by  which  the 
benefits  and  merits  of  Christ  would  be  superseded. 

Hence  have  resulted  indulgences,  which  are  nothing  but  falsehoods 
devised  for  the  sake  of  money  alone. 


''^J-fy^^-^ 


OF    THE    POPE. 


401 


What  innumerable  abuses  and  abominable  idolatry  afterwards  fol- 
lowed from  the  invocation  of  saints  I 

What  infamy  and  vice  have  originated  from  the  prohibition  of 
marriage  ! 

How  was  the  Gospel  beclouded  by  the  doctrine  concerning  vows  ! 
Here  it  was  taught,  that  such  vows  constitute  righteousness  before 
God,  and  merit  remission  of  sins  ;  so  that  the  merit  of  Christ  is  trans- 
ferred to  the  ordinances  of  men,  and  the  doctrine  concerning  faith  is 
wholly  obliterated. 

And  they  have  extolled  their  foolish  and  fiivolous  ordinances  as 
true  services  to  God  and  as  perfection,  and  preferred  them  to  the 
works  which  God  has  ordered  and  which  he  requires  from  each  one 
in  his  vocation.  We  dare  not,  then,  regard  these  as  trivial  errors  ; 
for  they  deprive  Christ  of  his  honor,  and  destroy  souls :  we  should, 
therefore,  not  permit  them  to  pass  uncensured. 

To  these  errors  are  added  two  enormous  and  abominable  sins. 
The  one  is,  that  the  Pope  desires  to  defend  and  maintain  these  errors 
with  unjust  fury,  with  cruel  tyranny  and  violence ;  the  other  is,  that  he 
divests  the  church  of  her  judgment,  and  will  not  allow  these  reli- 
gious affairs  to  be  judged  in  an  orderly  manner.  Yea,  he  wishes  to 
be  above  all  councils,  and  to  have  power  to  dissolve  and  rescind  all 
that  is  resolved  in  councils,  as  the  canons  sometimes  impudently  pre- 
tend ;  and  the  Popes  have  done  these  things  still  more  impudently, 
as  many  examples  show. 

9.  Qucestio7ie  3,  the  canon  says  :  "  No  one  shall  judge  the  prima- 
cy ;  for  neither  emperors  nor  priests,  neither  kings  nor  people,  judge 
the   judge." 

Thus  the  Pope  acts  as  a  tyrant  in  both  positions,  by  defending 
these  errors  with  violence  and  outrage,  and  by  not  allowing  any 
judge.  And  this  latter  point  is  the  source  of  more  injury  than  all  his 
other  outrages.  For  as  soon  as  the  churches  are  deprived  of  the  power 
to  judge  and  to  make  a  decision,  there  can  be  no  possible  means  by 
which  false  doctrines  or  unjust  methods  of  worship  can  be  checked, 
in  consequence  of  which  many  souls  must  be  lost. 

Pious  persons  should,  for  this  reason,  seriously  reflect  upon  these 
abominable  errors  of  the  Pope  and  his  tyranny  ;  and  they  should 
know  in  the  first  place,  that  these  errors  must  be  avoided,  and  the 
true  doctrine  embraced,  for  the  sake  of  God's  honor  and  the  salva- 
tion of  souls.  Finally,  they  should  consider  how  great  and  abomi- 
nable a  sin  it  is  to  assist  in  promoting  this  unjust  cruelty  of  the  Pope, 
by  which  so  many  pious  Christians  are  so  miserably  slaughtered, 
whose  blood,  undoubtedly,  God  will  not  leave  unavenged, 

51 


402  APPENDIX    TO    THE    SMALCALD    AKTICLES.- 

But  especially  should  kings  and  princes,  as  the  principal  members 
of  the  church,  emplov  their  influence  in  abolishing  all  errors,  and  in 
kaving  the  conscience  correctly  instructed  }  as  God  has  admonished 
kings  and  princes  to  this' duty  particularly  in  the  second  Psalm  and 
tenth  verse :  "Be  wise  now,  therefore,  O  ye  kings;'  be  instructed 
ye  jwlges  of  the  earth."  For  this  should  be  the  chief  concern  among 
kings  and  illustrious  rulers,  diligently  to  advance  the  glory  of  God. 

For  this  reason  it  would  he  unjust  indeed,  if  they  v,rould  apply  their 
power  and  authority  to  the  confirmation  of  this  abominable  idolatry 
and  ot'hermcalcttlable  vices,  and  to  She  cruel  murder  of  pious  Christians. 

And  if  the  Pope  should  even  hold  a  council,  bow  can  the  conditiort 
of  the  church  be  improved,  if  the  Pope  will  not  allow  any  thing  to 
be  resolved  again&t  him;  or  if  he  wilt  permit  no  one  else,  but  those 
who  are  bouad  to  him  previously  by  the  obligation  of  a  terrible  oath,— 
not  even  excepting  the  Word  of  God, — to  judge  in  church  affairs? 

But  inasmuch  as  the  judgments  in  councils-,  are  the  judgments  of 
the  chu^sch,  and  not  of  the  Pope*,  it  will  be  iaeumbent  on  kings  and 
princes  not  to  grant  the  Pope  this  privilege,  bisft  to  use  their  endea- 
vors to  prevent  the  church  from  being  deprived  of  the  power  to  judge,, 
and  to  cause  all  things  to  be  decided  according  to  the  holy  Scripture 
and  word  of  God.  And  just  as  Christians  are  under  obligation  to- 
censure  all  the  errors  of  the  Pope,  so  they  arc  also  under  obligation  to' 
reprehend  the  Pope  himself,  if  he  wishes  to  evade  or  resist  the  right 
judgment  and  true  decision  of  the  church. 

Wherefore,  even  if  the  Pope  derived  his  primacy  or  supremacy 
Irom  divine  right,  we  still  ought  not  to  render  obedience  to  him,while' 
he  wishes  to  defend  false  methods  of  worship,  and  a  doctrine  con- 
trary to  the  Gospel :  yea,  necessit}^  requires  us  to  oppose  him  as> 
the  real  Antichrist.  We  see  clearly  what  the  errors  of  the  Pope 
are,  and  how  g'reat  they  are. 

The  cruelty  which  he  exercises  against  pious  Christians,  is  also" 
well  known..  And  here  stand  the  v\"ord  and  command  of  God,  that 
we  should  avoid  idolatry,  f■^he  doctrine,  and  cruelty.  Therefore, 
every  pious  Christian  has  weighty,  neccs,=:arv,  and  clear  reasons- 
enough  not  to  render  obedience  to  the  Pope.  And  these  weighty 
reasons  afford  great  eonsf)lation  to  all  Christians,  against  all  the  re- 
proach and  scandal  which  our  adversaries  heap  upon  us,  asserting 
that  we  give  offence  and  excite  schisnTS  and  disunion. 

But  those  who  hold  with  the  Pope,  and  defend  his  doctrine  and 
frilse  worship,  stain  themselves  with  idolatry  and  blasphem'ous  doc- 
trine, and  load  them.-elvcs  with  all  the  blood  of  pious  Christians, 
whovii  the  P(tpo  au  !  his  adherents  persecute :  and  they  also  impair  the 


OF    THE    BISHOPS.  103 

honor  of  God  and  tlie  salvation  of  tlie  church,  because  fhey  confirnt 
these  errors  a:id  vices  before  all  the  world,  to  .the  injury  of  all  pos- 
terity. 

OF    Tin:    POV.iiPv    AND    JURISDICTION    OF    BISUOPS.. 

In  our  Confession  and  Apology,  \ve  have  stated  in  general  what  i« 
necessary  to  be  said  in  referenoe  to  ceclesiastital  pow-er.  For  the 
Gos(>eI  -eonifflands  those  who  should  regulate  the  chur<;h,  to  preach . 
the  Gospel,  to  remit  sins,  and  to  administer  the  sacraments ;  mu\  it, 
moreover.,  gives  thein  the  authority  to  excommunicate  those  who 
Jive  in  the  open  commission  of  sin,  and  to  absolve  those  who  /ltsii;e 
.to  amend  their  lives. 

Now,  every  one,  even  our  adversaries,  must  confess  that  all  who 
preside  ov-er  the  church,  have  this  command  alike,  wh<?ther  they  be 
called  pastors,  or  presbyters,  or  bishops.     Therefore  Jerome  declares     i 
in  distin-ct  terms,  that  bishops  and  })resbyters  aro  not  dilfereiit,  but    / 
ihat  all  ^lergymea  are  aUke  bishops  and  priests;  afid  lie  produces   / 
ihe  declaration  of  Paul  to  Titus,  1,  5,  G,  Lu  v.'hich  he  says:  "■  For  ' 
this  cause  left  I  thee  at  Crete,  that  thou  slioukl^st  set  in  order  the 
things  that  are  wanting,  and  ordain  ciders  in  every  city  ;"  and  after-' 
wards  he  calls  these  biihops  :  "  A  bishop  then  must  be  blameless,  the 
husband  of  one  wife,"  i  Tim.  3,  2..    So  Peler  aiid  Jolm  call  them- 
selves presbyters  or  priests.. 

Afterwards  Jerome  further  declares-.  "The  practice  of  chooslno- 
£)ne  who  should  be  placed  over  the  others,  was  introduced  that  schisni,"?  ; 
might  be  prevented,  that  one  .might  not  draw  a  church  to  himself  | 
here,  and   another  there,  and  thus  separate  the  clnirch.     For  at  \ 
Alexandria,"  says  he,  "from  Mark  the  EvangeUst,.to  Heraclasand  ■ 
Dion^sius,  the    presbyters  have  always  elected    one  from  among  t 
themselves.,  esteemed  him  more  highly,  and  called  him  Episcopus 
{bishop)^  precisely  as  the  irtlitary  elect  a  captain;  and  as  the  d<?a- 
cons  elected  one  from  among  themselves,  who  was  qualifi<:Hl  for  the 
duties,  whom  they  called  Archdeacon.     For,  tell  me,  what  more,  " 
<loes  a  bishop  perform,  than  a  presb}-ter,  except  to  ordain  others  t® 
■ecclesiastical  office,"  &.c. 

Jerome  here  teaches,  that  this  ditfcrence  between  bishops  and  pas- 
tors originated  from  liuraan  regulations  alone,  as  we  actually  ol)ser\'e 
in  practice.  For  the  office  and  the  ^mthority  are  entirely  thof!afl>e; 
but  in  subsequent  tune,  the  mode  of  ordination  alone  made  the  dis- 
tinction between  bishops  and  pastors.  For  it  was  ,-aftenvai\'fe  thus 
<letermined,  that  a  bishop  should  ordain  persons  to  the  duties  of  !}« 
auinistry  in  other  churches  also. 


f 


-'A*.:^.''^*"^-' 


V    i^  r 


404 


APPENDIX    TO    THE    SMALCALD    ARTICLES. 


But  as,  according  to  divine  authority,  there  is  no  difference  between 
bishops  and  pastors,  or  ministers,  there  is  no  doubt  that,  if  a  pastor 
ordain  qualified  persons  in  his  church  to  church-oflEices,  such  ordi- 
nation is  valid  and  right,  according  to  divine  authority. 

For  this  reason,  while  the  bishops  generally  still  violate  the  Gos- 
«  pel,  and  refuse  to  ordain  qualified  persons,  every  church  has  in  this 
\  case  legal  authority  to  ordain  ministers  for  itself. 

For  wherever  the  church  is,  there  indeed  is  the  command  to  preach 
the  Gospel.  Therefore,  the  churches  undoubtedly  retain  the  au- 
thority to  call,  to  elect,  and  ordain  ministers.  And  this  authority 
is  a  privilege  which  God  has  given  especially  to  the  church,  and  it 
cannot  be  taken  away  from  the  church,  by  any  human  power,  as 
Paul  testifies,  Eph.  4,  8,  11,  12,  where  he  says:  "When  he  as- 
cended up  on  high,  he  led  captivity  captive,  and  gave  gifts  unto 
men."  And  among  these  gifts,  which  belong  co  the  church,  he  enu- 
merates pastors  and  teachers,  and  adds  that  these  were  given  for 
the  edifying  of  the  body  of  Christ.  Wherefore,  it  follows  that 
wherever  there  is  a  true  church,  there  is  also  the  power  to  elect  and 
ordain  ministers.  In  case  of  necessity  a  mere  layman  may  absolve 
another,  and  become  his  pastor ;  as  St.  Augustine  relates  that  two 
Christians  were  in  a  ship  together,  the  one  baptized  the  other,  and 
afterwards  was  absolved  by  him. 

/To  this  point  the  declarations  of  Christ  pertain,  which  show  that 
the  keys  are  given  to  the  whole  church,  and  not  merely  to  some  par- 
ticular persons  ;  as  the  text  says :  "  Where  two  or  three  are  gather- 
ed together  in  my  name,  there  am  I  in  the  midst  of  them,"  Matt. 
18,  20. 

Finally,  this  is  also  confirmed  by  the  declaration  of  Peter,  where 
/he  says:  "Ye  are  a  royal  priesthood,"  1  Pet.  2,  9.     These  words 
/    relate  specifically  to  the  true  church,  which,  because  it  alone  possesses 
I     a  priesthood,  must  also  have  power  to  choose  and  ordain  ministers. 
A.       The  common  usages  of  the  church  likewise  prove  this :  for  in  for- 
\   mer  times  the  people  elected  clergymen  and  bishops;  then  the  bishop, 
#f   living  in  or  near  the  same  place,  came  and  confirmed  those  elected, 
by  the  laying  on  of  hands;  and,  at  that  time,  ordination  was  noth- 
ing else  than  this  approbation. 

Afterwards  other  ceremonies  were  added.  Dionysius  relates  some 
of  them  ;  but  this  book  of  Dionysius  is  a  modern  fiction  under  a  false 
title,  like  the  book  of  Clement,  which  al&o  has  a  false  title,  and  was 
written  long  after  the  time  of  Clement  by  a  wicked  impostor. 

And    finally  it  was  also  added,    thai   the   bishop    said  to  those 


OF    THE    BISHOPS.  405 

whom  he  consecrated  :  "  I  give  you  power  to  sacrifice  for  the  living 
and  the  dead  ;"  but  this  also  does  not  occur  in  Dionysius. 

Hence  we  see  that  the  church  has  power  to  choose  and  ordain   / 
ministers.     Therefore,  if  the  bishops  are  either  heretics,  or  will  not 
ordain  qualified  persons,  the  churches  are  under  obligation  in  the 
sight  of  God,  according  to  the  divine  law,  to  oidain  for  themselves    J 
pastors  and  other  church-officers. 

And  if  any  one  call  this  disorder  or  separation,  he  should  know    ' 
that  the  impious  doctrine  and  tyranny  of  the  bishops,  .nie  in  fauU  of 
it;  for  Paul  commands  that  all  bishops,  who  either  (each  incorrectly 
themselves,  or  defend  incorrect  doctrines  and  false  worship,  should 
be  deemed  offenders. 

Hitherto  we  have  been  speaking  concei-ning  urdincion,  which 
alone  has  made  a  difference  between  bisho;-s  and  piie.sts,  as  Jerome 
says.  It  is,  therefore,  unnecessary  to  dispule  nnn-li  aboul  the  other 
episcopal  offices,  unless  we  should  wish  to  speak  conceining  unc- 
tion, the  baptizing  of  bells,  and  othi^r  similar  impositions,  which 
are  almost  (he  only  things  (hat  the  bishops  exclusively  practice  ;  but 
it  is  necessary  to  ti'eat  of  jurisdiction. 

This  is  certain,  that  clergymen  generally  should  have  the  right  to 
excommunicaie  those  who  live  in  open  iminoiality,  and  that  the 
bishops  as  tyran(s  have  aiTOgated  it  to  theiaselvos,  and  exercised  it 
for  their  own  profit.  For  these  men  have  carried  on  intolerable 
abuses  with  it,  and  either  through  avarice  or  wantonness,  persecuted 
and  excommunicated  people  without  any  legal  investigation.  What 
a  tyranny  is  this  I  a  bishop  to  have  power,  accoiding  1o  his  own  ca- 
price, without  the  forms  o?  justice,  thus  to  agitate  and  afflict  the 
people  with  excommunications,  &c.I 

But  they  have  employed  this  penalty  in  diverse  offences,  and  have 
not  only  protected  the  'eal  offender  from  it,  against  whom  excom- 
munication should  have  been  pronounced,  but  have  inflicted  pun- 
ishment on  other  small  offences, — such  as  not  fastino-  and  observino- 
holidays  correctly.  They  have,  indeed,  sometimes  punished  adul- 
tery, but  they  have  also  frequently  disgraced  and  defamed  innocent 
persons.  For  as  such  an  accusation  is  very  serious,  no  one  should 
be  condemned  without  trial  in  legal  and  due  form. 

Now,  since  the  bishops  have  arrogated  this  jurisdiction  to  them- 
selves, and  most  shamefully  abused  it,  these  are  good  reasons  why 
we  should  refuse  them  obedience.  And  it  is  right  to  take  away 
from  them  this  usurped  jurisdiction,  and  restore  it  to  the  pastors  to 
whom  it  belongs  according  to  the  command  of  Christ,  and  to  have 


\\..P^Jt^  Oi..^xA-.-  t^^\k'^'  J;^'^r^ryuAAjy^%iJ 


406  APPENDIX    TO    TM£    SMALCALD     ARTICLES- 

it  exercised  ilegitimately  for  the  improvement  of  morals,  the  amend- 
ment of  life,  and  the  increase  of  God's  glory. 

There  is,  moreover,  a  jurisdiction  in  such  matters  as,  according  to 
Papal  institutions,  pertain  to  the  ecclesiastical  court;  especially  affairs 
concerning  matrimony-  This  jurisdiction  the  bishops  have  also  ar- 
rogated to  themselves  hy  human  authority  alone,  which  however  is 
not  very  ancient,  as  may  be  perceived  from  the  Code  and  Novels 
of  Justiniiin,  that  matters  relating  to  marriage  were  at  that  time 
transacted  entirely  by  civil  government;  and  civil  government  is  un- 
der obligation  to  determine  these  matters,  especially  if  the  bishops 
decide  unjustly,  or  become  negligent,  as  the  canons  also  show. 

Wherefore,  we  are  under  no  obligation  to  render  obedience  to  the 
bishops  in  reference  to  this  jurisdiction-  And  since  they  have  insti- 
tuted several  unjust  ordinances  concerning  matrimonial  affairs,  and 
enforce  them  in  the  courts  over  which  they  ))reside,  the  civil  magis- 
trate is,  for  this  reason  also,  bound  to  reform  these  courts. 

For,  the  prohibiiion  of  marriage  between  sponsors  is  unjust ; 
and  it  is  also  unjust,  when,  if  two  persons  are  divorced,  the  innocent 
party  is  not  allowed  to  marry  again.  Moreover,  it  is  an  unjust  law, 
which  in  general  approves  all  marriages  that  take  place  secretly 
and  deceitfully,  without  the  previous  knowledge  and  consent  of  the 
parents.    And  the  prohibition  of  the  marriage  of  priests,  is  also  unjust. 

Besides  these,  there  are  other  points  in  their  ordinances,  by  which 
men's  consciences  have  been  confused  and  t)urthened,  and  which  it  is 
unnecessary  to  relate  here ;  it  is  sufficient  to  say,  that  many  unjust 
and  improper  things  have  been  commanded  by  the  Pope,  on  account 
of  which  the  civil  authority  has  suificiejit  cause  to  constitute  a  dif- 
ferent jurisdiction  in  these  matters. 

Now,  since  the  bishops,  who  are  devoted  to  the  Pope,  violently 
defend  impious  doctrines  and  a  false  worship,  and  will  not  ordain 
pious  preachers,  but  assist  the  Pope  in  murdering  them,  and  have, 
moreover,  divested  the  pastors  of  their  jurisdiction,  and  have  exer- 
cised it  as  tyrants,  for  their  own  emolument  alone;  and  finally,  since 
they  have  also  treated  affairs  relative  to  matrimony  so  unjustly,  the 
churches  have  great  and  sufficient  reasons  for  not  acknowledging 
them  as  bishops.  But  bishops  should  consider  that  their  property 
and  income  are  furnished  as  alms,  that  they  might  serve  the  churches, 
and  the  better  execute  their  office,  as  the  rule  says '.  "  The  benefice  is 
bestowed  for  the  rendering  of  service."  Therefore,  they  cannot  with 
clear  conscience  use  such  alms  otherwise,  and  thus  rob  the  churches 
which  need  such  goods  for  the  support  of  their  ministers,  for  rear- 
IJig  learned  persons,  for  the  maintenance  of  the  poor,  r.nd  e^peci- 


OF     THE    BISHOPS*  40^7 

ally  for  the  constitution  of  a  mntrimonial  judiciary  ;  for  cases  pe- 
culiar frequently  occur,  for  which  it  is  necessary  to  have  a  peculiar 
judiciary.  But  this  cannot  be  sustained  without  the  help  of  these 
goods.  St,  Peter  predicted  that  false  bishops  would  use  the  posses- 
sions ajid  alms  of  the  church  to  gratify  their  own  sensuality,  and  for- 
sake the  proper  duties  of  their  office^  2  Pet.  2,  13.  And  since  the 
Holy  Ghost  threatens  thera  thus  severely,  the  bishops  should  know 
that  they  must  render  an  account  unto  God  for  such  robbery. 

THE   DOCTORS    AN'D    MINISTERS  WHO    SUBSCRIBED   TO   THE    AUGSBURG 
CONFESSION    AND    THE    APOLOGVy    A.    D.    1537. 

In  conformity  with  the  Mandate  of  the  illustiious  princes,  orders, 
and  estates,  professinf^  the  doctrine  of  the  Gospel,  we  have  read  the 
articles  of  the  Confession,  exhibited  to  the  Emperor  in  the  assembly 
at  Augsburg,  and  by  the  kindness  of  God,  all  the  ministers  who 
were  present  in  the  assembly  at  Smalcald,  unanimously  profess  that 
they  believe,  and  teach  in  their  several  churches,  agreeably  to  the 
articles  of  the  Confession  and  the  Apology.  They  acknowledge  also 
that  they  approve  the  Article  concerning  the  Power  and  Primacy 
of  the  Pope,  anil  concerning  the  Power  and  Jurisdiction  of  the 
Bishops,  which  article  was  exhibited  to  the  princes  in  the  assembly 
here  at  Smalcakl.     Accordingly  they  have  subscribed  their  names. 

I,  Dr.  John  Bugenhagen,  subscribe  to  the  Articlesof  the  Augsburg 
Confession,  to  the  Apology,  and  to  the  Article  concerning  the 
Papacy,  submitted  to  the  princes  at  Smalcald. 

And  I,  Dr.  Urban  Regius,  superintendent  of  the  churches  in  the 
dukcdoin  of  Luneburo-,  subscribe. 

Nicholas  Amsdorf  of  Magdeburg,  subscribed, 

George  Spalatin  of  Ahlenburg,  subscribed. 

I,  Andrew  Osiander,  subscribe. 

M.  \  itus  Dietrich  of  Naumburg,  subscribed. 

Stephen  Agricola,  minister  at  Chur,  subscribed  with  his  own  hand. 

John  Draconites  of  Marburg,  subscribed. 

Conrad  Feige;ibf)tz  subsciibed  uni'eservedlv. 

Martin  Bucer. 

I,  Edward  Schnepf,  subscribe. 

Paul  Khodius,  minister  in  Stettin. 

CJerard  Oenikcn,  niinisier  of  the  church  in  Minden. 

Simon  Schneweis,  steward  of  Crailsheim. 

Briccius  of  Northan,  minister  at  Soest. 

I,  Porneranus,  again  sul>scribe  in  the  name  of  Mr.  John  Brentius, 
as  he  has  instructed  iiie. 


408  APPENDIX   TO   THE   SMALCALD    ARTICLES. 

Philip  Melanchthon  subscribed  with  his  own  hand. 

Anthony  Corvinus  subscribed  with  his  own  hand,  for  himself  and 

for  Adam  of  Fulda. 
John  Schlaginhautfen  subscribed  with  his  own  hand. 
Mr.  George  Heltus  of  Forcheim. 
Michael  Coelius,  minister  at  Mansfeld. 
Peter  Geltner,  minister  of  the  church  at  Frankfort. 
Dionysius  Melander  subscribed. 
Paul  Fagius  of  Argau. 

Wendal  Faber,  steward  of  Seburg  in  Mansfeld. 
Conrad  Otinger  of  Pfortzheim,  chaplain  of  Ulric,  duke  of  Wir- 

temburg. 
Boniface  Wolfort,  minister  of  the  church  at  Augsburg. 
John  Aepin,  superintendent  of  Hamburg,  subscribed  with  his  own 

hand. 
The  same  did  John  Amsterdam  of  Bremen. 
John  Fontan,  superintendent  of  lower  Hesse,  subscribed. 
I'rederic  Myconius  subscribed  for  himself  and  Justus  Menius. 
Ambrose  Blaurer. 

Again  and  again  have  I  read  the  Confession  and  the  Apology, 
submitted  by  the  illustrious  prince,  elector  of  Saxony,  and  by  other 
princes  and  estates  of  the  Roman  empire,  to  his  Imperial  Majesty  at 
Augsburg.  I  have  read  also  the  Agreement  on  the  Sacrament, 
composed  at  Wittemburg,  with  Dr.  Bucer  and  others.  I  have  read 
the  articles  by  Dr.  Martin  Luther,  our  most  venerable  preceptor, 
written  in  the  German  language  in  the  assembly  at  Smalcald,  and  a 
tract  concerning  the  Papacy  and  the  Power  and  Jurisdiction  of  Bish- 
ops. In  my  humble  opinion,  all  these  treatises  accord  with  the  sa- 
cred Scriptures  and  with  the  principles  of  the  true  and  genuine  cath- 
olic church.  And  though,  amidst  the  great  number  of  learned  men 
now  assembled  at  Smalcald,  I  acknowledge  myself  the  least  of  all, 
yet  because  I  am  not  allowed  to  await  the  adjournment  of  this  as- 
sembly, I  entreat  you,  most  excellent  Sir,  Dr.  John  Bugenhagen, 
reverend  father  in  Christ,  to  subscribe  my  name,  should  it  be  neces- 
sary, to  all  the  works  which  I  have  mentioned  above.  For  I  testify 
by  this  my  own  handwriting,  that  I  thus  believe,  profess,  and  shall 
ever  teach  through    Jesus    Christ  our   Lord.     Done  at  Smalcald, 

Feb.  23,  1537. 

John  Brentius,  Minister  of  Halle. 


ENCHIRIDION, 

OK 

THE  SMALLER  CATECHISM 

OF 

DR.  MARTIN  LUTHER, 

Foa 

CURATES    AND    MINISTERS. 


n2 


THE  SMALLER  CATECHISM. 


PREFACE  OF  DR.  MARTIN  LUTHER. 

Martin  Luther  to  all  the  faithful  and  pious  curates  and  ministers,  grace,  mercy, 
and  peace,  in  Jesus  Christ  our  Lord. 

The  deplorable  moral  wretchedness  which  I  recently  witnessed,  when  I 
visited  your  parishes,  has  impelled  mn  to  publish  this  Catechism,  drawn  up 
in  a  very  simple  and  brief  form.  Eternal  God  !  what  disti-ess  did  I  be- 
hold ! — The  people,  especially  those  who  live  in  the  villages,  and  even  cu- 
rates for  the  most  part,  possessing  so  little  knowledge  of  the  Christian  doc- 
trine, that  T  even  blush  to  tell  it.  And  yet  all  are  called  by  the  sacred 
■name  of  Christ,  and  enjoy  the  sacraments  in  common  with  us,  while  they 
lire  not  only  totally  ignorant  of  the  Lord'*;  Prayer,  the  Apostles'  Creed,  aud 
the  Decalogue,  l)ut  cannot  even  repeat  the  words.  Why  need  I  hesitate  to 
:fiay,  that  they  difier  in  nothing  at  all  from  the  brutes ;  even  now,  while  the 
Gospel  is  Avidely  disseminated,  and  tiiey  enjoy  the  greatest  liberty  of 
Christiauf;  ? 

Ye  bishops,  upon  whom  heaven  has  enjoined  that  duty,  what  apology 
will  ye  make  to  Christ  for  this  .'  Ye  are  the  men,  to  whom  alone  this  de- 
cline of  the  Christian  religion  must  be  ascribed.  Thus  shamefully  have  ye 
permitted  men  to  stray : — yours  is  the  fault,  ivho  have  oaever  done  one 
thing  which  it  was  your  duty  to  do.  I  do  not  wish  to  invoke  any  evil  ujXJii 
you.  IJut  is  it  not  great  impiety, — nay,  the  highest  presumption,  to  preisa 
your  traditions  and  a  single  element  of  the  fSacrament  so  f iU' .'  Utterly 
careicrts  and  iudifVerent  are  yoii,  wiietlier  those  entrustcil  to  your  splvitwdl 
.care  and  instruction,  understand  tlie  Lord's  Prayer,  the  Aj)o.stolic  Cree/J« 
or  the  Decah)gue,  or  not !  AJus,  alas,  for  you  !  In  the  name  «f  God,  thauo 
J  beg  aud  euti'eat  you  all,  curates  and  ministers,  to  discharge  your  duly  seri- 
ousJy.:  smd  to  watch  over  the  pcoj)le  whom  lieaveu  has  commeudad  to  yoiix 
rfiare..  This  ye  will  have  acconj}>Ushed  most  successfully,  when,  in  conjotwv 
tion  with  us,  ye  shall  inculcate  tJiis  Catechism  ujion  uie  jieople,  and  aspe- 
cially  upon  the  young.  If  any  of  you  are  iJO  illiterate  as  not  to  jxossess  auij 
knowledge  nl  all  of  these  mattea's,  be  not  ashamed  to  read  tJie  form  pre- 
scribed by  us,  word  by  word,  before  your  hearers,  in  the  following  order; 

Firsl  of  all,  the  ministers  will  he  careful  not  to  pronounce  the  Deealogjic, 
or  the  Lord's  3'raycr.  or  the  Ajxistolic  Creed,  or  even  the  tacrameiitf:,  cic- 
^•asionaliy  in  one  way  and  theu  in  anoiher,  but  to  une  coutiiuially  the  •.■<a7aip 
ffUMiiK  in  pronoun<'ing  and  exftiaining  them  to  the  people.  J  give  this  ad- 
vice because  I  kuow,  that  the  young  mu\  Jhe  nnediicated  c;uinoJ  l)e  ««cjc«ss- 
fully  instructed,  unless  the  same  forms  of  exprt^tiriion  he  frcqm'utJy  piw- 
,\j(iunc<'d  and  repcMfed.     11  y-ii  dcljv.r  ymiy  in:>LiiJc  lions  now  iu  one  jjjaa- 


412  THE    SMALLER    CATECHISM. 

ner,  and  then  in  another,  untutored  minds  will  easily  become  embarrassed, 
and  all  the  labor  which  you  have  expended  in  teaching  them,  may  be  lost. 

The  holy  Fathers  kept  this  in  view,  as  they  desired  the  form  of  the  Dec- 
alogue, of  the  Creed,  and  of  the  Lord's  Prayer,  to  remain  in  the  church, 
couched  in  the  same  unalterable  terms.  It  becomes  us  to  imitate  their  pru- 
dent example ;  and  we  must  endeavor  to  deliver  tliose  instructions  to  the 
young  and  uneducated,  without  even  changing  a  syllable  ;  how  frequently 
soever  you  may  teach  the  Catechism,  let  your  method  be  always  the  same. 
Whatever  mode,  then,  of  teaching  the  Catechism,  you  may  adopt,  retain  it 
uniformly,  and  never  depart  from  it.  But  the  case  is  different  when  you 
teach  the  Gospel  in  an  assembly  of  learned  men; — there  you  may  exhibit 
your  learning  ;  nor  do  I  forbid  you  to  vary  your  forms  of  expression  among 
them,  and  occasionally  in  speaking,  to  assume  the  manner  and  gesture  of 
the  orator.  But  among  the  uneducated  you  must  continually  use  the  same 
forms,  expressed  in  definite  terms.  And  it  ought  to  be  your  first  exertion, 
to  teach  the  Decalogue,  the  Creed,  and  the  Lord's  Prayer,  word  by  word,  in 
their  naked  and  pure  simplicity,  so  that  the  same  expressions  being  fre- 
quently heard,  your  hearers  themselves  may  learn  to  repeat  them. 

Should  there  be  any  who  despise  religion  so  much  as  to  refuse  to  learn 
these  things,  let  them  be  advised  that  tiiey  are  denying  Christ,  and  that 
they  are  any  thing  rather  than  Christians.  They  must  not  be  admitted  to 
the  Sacrament  of  the  Altar,  nor  to  the  duties  of  catechists,  nor  to  the  priv- 
ilege of  being  sponsors  at  infant  baptism  ;  and  if  they  wish  to  enjoy  the 
right  of  Christian  liberty,  when  it  ha]>pens  to  suit  their  convenience,  let  the 
favor  not  be  granted  them,  but  let  them  rather  be  commended  to  the  Pope 
and  to  those  whom  they  call  officials,  even  to  Satan  himself.  It  will  be 
the  duty  of  parents  and  heads  of  families,  to  refuse  food  to  such  men;  and 
they  will  act  commendably,  if  they  declare  to  thege  licentious  men,  that 
the  prince  will  expel  them  from  their  country,  and  drive  them  into  banish- 
ment. 

For  although  I  agree  that  no  one  can  or  ought  to  be  forced  to  believe, 
vet  this  menace  ought  in  every  instance  to  be  pronounced,  in  order  that 
"the  people  may  know  what  is  right,  and  also  what  is  opposed  to  the  right 
of  those  with  whom  they  live  and  procure  their  subsistence.  For  it  is  de- 
sirable that  each  one,  whether  he  truly  believes,  or  is  involved  in  the  niists 
of  doubt,  should  understand  and  observe  the  laws  of  the  state,  wbirb  he 
wishes  to  have  the  privilege  of  enjoying. 

In  the  second  place, — when  the  uneducated  have  learned  to  repeat  the 
^'ords  of  the  Catechism,  an  explanation  must  afterwards  l)e  delivered,  in 
prder  that  they  may  also  understand  it.  And  you  can  either  employ  the 
forms  which  you  see  here  prescribed,  or  any  other.  But,  as  the  Catechism 
itself  should  always  be  pronounced  to  the  people  in  the  same  words,  as  I 
have  already  advised,  so  in  the  explanation  of  the  Catechism,  I  could  wish 
that  the  same  method  of  instruction  be  continually  followed,  not  changing 
r'ven  a  single  syllable.  And  for  this  purpose  you  may  take  sufficient  time ; 
for  it  is  not  necessary  that  the  whole  be  delivered  at  once:  but  let  a  cer- 
tain system  he  pm-sued,  and  one  part  follow  the  other  in  proper  order. 
When  the  people  have  learned  accurately  what  the  first  commandment  re- 
uqires,  you   may   then   pass   on  ro    the   second.     In  this   manner  Jet   the 


pnEPACE.  413 

whole  he  learned  in  regular  Buocession  :  for  otherwlae  llio  mind,  hein^ 
burdened  and  confused  with  too  great  an  abundance,  can  retain  notliing 
at  all. 

In  the  third  place, — after  you  have  finished  this  short  explanation  of  the 
Catechism,  you  will  enter  the  Larger  Catechism,  in  order  that  your  hearers 
may  understand  the  whole  more  completely.  Here  you  will  illustrate  the 
several  commandments,  the  distinct  parts  of  the  Creed  and  of  the  Lord's 
Prayer,  in  their  appropriate  colors;  you  will  enumerate  the  diflerent  duties 
which  they  enjoin,  the  various  results  and  advantages  which  arise  from 
them,  and  likewise  the  dangers  and  the  losses  which  Ave  incur,  if  we  fail 
to  discharge  them.  These  points  you  will  find  amply  unfolded  every  where 
in  the  writings  of  pious  men.  You  will  most  earnestly  enforce  those  com- 
mandments which  you  perceive  are  more  likely  to  he  violated  by  the  peo- 
ple of  your  parish.  To  give  an  example  of  this, — you  will  press  the  sev- 
enth commandment  most  especially  upon  merchants,  and  upon  those  who 
perform  manual  labor.  With  great  jjrojjriety  too,  this  commandment  may 
be  urge<l  u|)on  farmers,  and  upon  male  and  female  servants,  for  they  act 
very  unfaithfully  with  men.  and  in  various  ways  commit  dishonest  deeds. 
So  it  is  pro|)er  to  urge  the  fourth  commandment  especially  u|)on  the  young 
and  the  uninstructed,  that  they  may  be  quiet,  observe  good  faith  in  all 
things,  be  obedient  to  magistrates  and  to  parents,  and  not  disturb  the  pub- 
lic peace.  These  instructions  must  also  be  illustrated  by  examples  from 
sacred  history, — showing  where  God  exacted  severe  punishments  from  the 
vi«»lators  of  this  commandment,  or  wonderfully  promoted  all  the  enterprises 
of  those  who  observed  it. 

In  this  place  you  should  make  it  your  |)rimary  obiect  to  warn  the  magis- 
trate and  parents  of  their  duty,  that  they  may  discharge  their  public  func- 
tions with  great  diligence,  and  devote  their  children  to  the  study  of  letters. 
And  they  ought  to  be  urged  to  feel  themselves  bound  by  divine  authority 
to  attend  to  these  duties;  for  should  these  fail  to  be  observed,  it  will  be  a  most 
grievous  offence.  What  else  indeed  are  they  doing,  but  rejecting  at  the 
same  time  divine  and  human  government,  in  no  sense  different  from  the 
most  implacable  enemies  both  of  God  and  of  men  ! 

And  here  you  can  exhibit  as  it  were  in  a  table,  what  serious  losses  those 
l)ring  upon  their  country,  who  do  not  devote  their  children  to  the  acquisi- 
tion of  knowledge,  since  these  very  children  may  at  some  time  be  chosen 
curates  or  ministers  of  the  Word,  as  well  as  to  other  olfices,  of  which  the 
world  cannot  l)e  destitute  without  incurring  very  great  distress.  You  will 
also  add,  that  God  will  inflict  the  severest  punishments  upon  parents  for 
this  neglect.  Indeed  I  do  not  know  that  any  other  subject  merits  such 
special  attention  as  this.  For  it  cannot  be  told  how  much,  in  the  present 
age,  magistrates  and  parents  have  ofTended  in  this  respect.  And  there  is 
no  doubt  that  it  may  chiefly  be  attributed  to  the  influence  of  Satan,  who 
designs  to  bring  some  great  calamity  upon  (Jermany. 

Lr/.9//?/,— since  the  tyranny  of  the  T'ope  has  been  Aveakenod  and  dimin- 
ished, you  Avill  find  many  every  where  who  never  approach  the  Sacrament, 
hut  evidently  despise  it  as  useless  and  unnecessary.  These  also  must  be 
persuaded  and  urged,  but  with  this  consideration,  that  I  am  nuAvilling,  how- 
»!VBr,  iw  this  way,  to  force  any  one  either  to  believe  or  to  take  the  Sacra- 


414  THE    SMALLER    CATECHISM. 

jiieut ;  and  tliose  act  very  injudiciously,  who  prescribe  rules,  certain  times, 
;ni(l  certain  places  lor  such  purposes. 

Those,  however,  who  are  engaged  in  the  administration  of  the  Word, 
ought  to  teai-h  them,  that  without  our  rules,  influenced  by  their  own  vol- 
untary choice,  they  should  come  as  hearers  to  us,  and  as  it  were  compel  us, 
the  minister!^  of  the  Word,  to  extend  the  Sacrament  to  them.  This  will 
Assuredly  happen,  if  you  teach  that  they  incur  the  risk  of  not  being  regarded 
as  Christians,  w  ho  do  not  commuue  at  the  Lord's  table  at  least  four  times 
a  year;  jiist  as  those  who  do  not  believe,  or  who  will  not  hear  the  Gospel, 
are  not  reckoned  in  the  number  of  Christians.  For  when  Christ  instituted 
the  Sacrament,  he  did  not  say,  "omit  this  or  despise  this," — but,  "This  do 
as  ofteH  as  ye  drink,''  &c.  Ey  this  he  certainly  wishes  us  to  do  so,  and 
not  entirely  to  neglect  or  to  despise  it,  for  he  says  "This  do." 

For,  if  any  one  despises  the  Sacrament,  it  is  a  certain  evidence,  that  itt 
his  estimation  there  is  neither  sin  nor  flesh,  nor  Satan,  nor  world,  nor  death, 
jior  danger,  uor  hell;  that  is,  he  has  no  belief  whatever  in  any  of  them,  al- 
though he  is  overwhelmed  in  sin,  and  bound  completely  captive  in  the  king- 
dom of  Satan;  on  the  other  hand,  he  has  no  need  of  grace,  nor  life,  nor  of 
Paradise,  nor  of  heaven,  nor  of  Christ,  nor  of  God,  nor  of  any  thing  else  that 
is  good.  For  if  he  could  believe  himself  covered  with  sins,  and  very  far  off 
from  grace,  doubtless  he  would  not  despise  the  Sacrament,  in  which  a  re- 
medy against  all  sins,  and  a  rich  abundance  of  all  good  things  are  extended 
to  us.  Such  a  man  would  require  no  law  to  compel  him  to  receive  the 
Sacrament; — he  would  come  of  his  own  accord,  driven  by  the  weight  of 
his  sins,  and  rather  con)pel  you  to  admijiister  the  Sacrament  to  him. 

Here  you  must  not  act  by  laws  of  compulsion,  as  the  Pope  does.  IJut 
strive  in  your  discourse,  a,s  far  as  you  can,  to  portray  the  utility  and  the 
dangers,  the  necessity  and  the  beuefit,s,  and  the  advantages  of  this  sacrament, 
as  well  as  the  disadvantages  of  those  who  do  not  receive  it.  Then  they 
will  hasten  to  you  voluntarily, — they  will  compel  themselves.  And  if  some 
are  not  influenced  by  these  means,  permit  them  to  live  in  then*  own  way, — 
only  say  this  to  them,  that  those  who  cannot  be  moved,  either  by  necessity, 
or  by  the  kindness  and  grace  of  God,  which  he  exhibits  to  them  in  the  Sa- 
crament, may  remain  unmolested  in  the  kingdom  of  Satau.  Those,  in- 
deed, who  do  not  stir  their  hearers  in  this  way,  but  would  prefer  to  force 
them  by  legal  restraint,  actually  furnish  them  a  pretext  for  despising  the 
Sacrament.  For  when  the  ministers  of  the  v.  ord  are  so  wavering,  it  is  no 
wonder  if  the  hearers  also  become  more  negligent.  Curates  and  ministers 
should,  therefore,  consider  this  seriously,  that  their  present  duty  is  far  dif- 
ferent from  what  it  was  formerly  under  the  Papacy.  Now  it  is  the  minis- 
tration of  salvation  and  of  grace  ;  it  has  therefore  become  more  difficult  and 
laborious.  And  though  very  distressing  dangers  and  temptations  must  be 
encountered  in  the  ministry,  yet  there  is  neither  reward  nor  gratitude  in 
this  world  for  our  labors.  But  this  ingratitude  of  the  world,  as  it  is  con- 
nected with  great  impiety,  cannot  affect  us.  Christ  himself  has  set  rewards 
before  us  sulliciently  noble,  if  only  we  labor  with  honest  fidelity  in  his  vine- 
yard. And  that  we  may  be  able  to  do  this  with  greater  success,  may  the 
Fathier  of  all  grace  vouchsafe,  to  >vhom  he  ail  praise  and  glory  forever, 
through  Jesus  Christ  our  Lord.     Amen. 


415 


THE  TEN  COMMANDMENTS: 

AS  THEY  ARK   MOST    PLAINLY    TO  BK    TAUGHT    BY   A    KATUKK    To   HIS    FAMILf  , 


THE    FIRST    COMMANDMENT. 

Thou  shalt  have  no  other  Gods. 

What  does  this  imply  ? 
Jlns. — That  we  should  fear  and  love,  and  trustin  God  aboveall  things. 

THE    SECOND    COMMANDMENT. 

Thou  shalt  not  take  the  name  of  the  Lord  thy  God  in  vain. 
What  does  this  imply  ? 

Ans. — That  we  should  fear  and  love  God,  so  as  not  to  curse, 
swear,  conjure,  lie,  or  deceive  by  his  name,  but  to  call  upon  him  in 
every  time  of  need,  to  pray,  praise,  and  give  thanks. 

THE    THIRD    COMMANDMENT. 

Thou  shalt  sanctify  the  Sabbath-day. 

What  does  this  iinply  ? 

Ans. — That  we  should  fear  and  love  God,  so  as  not  to  despise 
the  preaching  of  the  Gospel  and  his  Word,  but  to  regard  it  as 
holy,  willingly  to  hear  and  learn  it. 

THE    FOURTH     COMMANDMENT. 

Thou  shalt  honor  thy  father  and  thy  mother. 
What  does  this  imply  ? 

Ans. — That  we  should  fear  and  love  God,  so  as  not  to  despise, 
nor  provoke  our  parents  and  superiors,  but  to  give  them  honor,  to 
serve,  obey,  love,  and  esteem  them. 

THE    FIFTH    COMMANDMENT. 

Thou  shalt  not  kill. 

What  does  this  imply  ? 

Ans. — That  we  should  fear  and  love  Goil,  so  as  not  to  hurt,  or 
afflict  our  neighbor  in  his  bo(!y,  or  do  him  any  harm,  but  to  help 
and  further  him  when  he  is  in  bodily  need  and  danger. 

THE    SIXTH    COMMANDMENT. 

Thou  shalt  not  commit  adultery. 

What  does  this  imply  ? 

Ans. — That  we  should  fear  and  love  God,  so  that  we  may  live 
chastely  and  modestly  in  words  and  actions ;  and  that  each  should 
love  and  honor  his  spouse. 


416  THE    SMALLER    CATECHISM. 

THE    SEVENTH    COMMANDMENT. 

Thou  shalt  not  steal. 

What  does  this  imply  ? 

ji7is. — That  we  should  fear  and  love  God,  so  as  not  to  rob  our 
neighbor  of  his  money  or  possessions,  nor  acquire  the  same  by  spu- 
rious merchandise,  or  by  fraudulent  traffic,  but  to  assist  him  in  im- 
proving his  condition  and  protecting  his  property. 

THE    EIGHTH    COMMANDMENT. 

Thou  shalt  not  bear  false  witness  against  thy  neighbor. 
What  does  this  imply  ? 

Ans. — That  we  should  fear  and  love  God,  so  as  not  deceitfully 
to  belie,  betray,  or  backbite  our  neighbor,  nor  raise  an  evil  report 
against  him,  but  to  excuse  and  speak  Avell  of  him,  and  interpret 
every  thing  for  the  best. 

THE    NINTH     COMMANDMENT. 

Thou  shalt  not  covet  thy  neighbor's  house. 
Wliat  does  this  imply  ? 

Jins. — That  we  should  fear  and  love  God,  so  as  not  to  attempt  by 
any  stratagem  to  obtain  our  neighbor's  inheritance  or  home,  nor  ac- 
quire the  same  under  the  pretext  of  justice,  but  to  be  subservient  in 
preserving  them  in  his  possession. 

THE    TENTH    COMMANDMENT. 

Thou  shalt  not  covet  thy  neighbor's  wife,  nor  his  man-servant,  nor 
his  maid-servant,  nor  his  ox,  nor  his  ass,  nor  any  thing  that  is  thy 
neighbor's. 

What  docs  this  imply  ? 

Jlns. — That  we  should  fear  and  love  God,  so  as  not  to  alienate 
our  neighbor's  wife,  nor  his  domestics,  nor  his  cattle,  but  to  cause 
them  to  remain  and  do  their  duty. 

What  does  God  declare  concerning  all  these  commandments  ? 

Jins. — He  says  thus : — I  the  Lord  thy  God  am  a  jealous  God, 
visiting  the  iniquity  of  the  fathers  upon  the  children  unto  the  third 
and  fourth  generation  of  them  that  hate  me ;  and  shewing  mercy 
unto  thousands  of  them  that  love  me,  and  keep  my  commandments. 

What  does  this  imply  ? 
Ans. — That  God  threatens  to  punish  every  one  who  transgresses 
these  commandments.  We  should  therefore  fear  his  wrath,  and 
not  sin  against  them.  But  he  promises  grace  and  all  blessings  to 
all  such  as  keep  them.  We  ought  therefore  also  to  love  him,  and 
trust  in  him,  and  cheerfully  obey  his  commandments. 


417 

THE  CREED: 

AS    IT    is    MOST    PLAIM.r    TO    BE    TAUGHT    BY    A   KATHKK    TO    HIK     lAMlLT. 


Of  what  does  the  first  article  treat  ? 

Ans, — Of  Creation. 

Hov)  is  it  expressed  ? 

.ins. — I  believe  in  God  the  Father,  Ahiiighty  Maker  of  heaven 
and  earth. 

What  docs  this  imply  ? 

Ans. — I  believe  that  God  created  me,  together  with  every  other 
creature ;  that  he  has  given  and  still  preserves  for  me  my  body  and 
soul,  eyes  and  ears,  and  all  the  other  members,  reason  and  all  the 
senses;  moreover  that  he  has  given  me  raiment  and  shoes,  meat  and 
drink,  house  and  residence,  a  spouse  and  children,  lands,  cattle,  anct 
every  other  possession;  that  he  amply  and  daily  provides  me  with 
all  the  necessaries  of  this  life  for  the  support  of  the  body  ;  that  he 
protects  me  against  all  dangers,  and  keeps  me  from  all  evil.  AH 
this  he  does  without  any  of  my  own  merit  or  worthiness,  through 
pure  fatherly,  divine  gooiiness  and  uiercy.  For  all  this  I  am  under 
obligation  to  thank  and  praise,  to  serve  and  obey  him.  This  is 
most  certainly  true. 

Of  what  does  the  sccoud  article  treat  ? 

Ans. — Of  Redemption. 

How  is  it  expressed  ? 

Ans. — And  in  Jesus  Christ,  his  only  Son,  our  Lord,  who  was  con- 
ceived by  the  Holy  Ghost,  born  of  the  Virgin  Mary,  suffered  under 
Pontius  Pilate,  was  crucified,  died,  and  was  buried.  He  descended 
into  hell;  on  the  third  day  he  rose  again  from  the  dead;  he  ascended 
into  heaven,  and  sifs  at  (he  right  haitd  of  God,  the  Father  Almighty, 
from  thence  he  shall  come  to  judge  the  quick  and  the  dead. 
What  does  this  imp!}/  ? 

Ans. — I  believe  that  Jesus  Christ,  true  God,  begotten  of  the 
Father  from  all  eternity,  and  also  true  man,  born  of  the  Virgin  Ma- 
ry, is  my  Lord  :  that  he  has  redeemed  me  a  wretched,  lost,  and  con-  , 
demned  l)eing;  thatjie^hasjclivercd  me  from  all  siii,  from  death  and 
the  power  of  tiie  devil,  not  with  gold,  or  silver,  but  with  his  holy, 
precious  Idood,  ajid  by  his  innrrent  sufferings  and  death;  so  that  I 


/.y 


418  THE    SMALLER    CATECHISM. 

might  be  his  own,  and  live  subject  to  him  in  his  kingdom,  and  serve 
him  in  everlasting  righteousness,  innocence  and  felicity ;  even  as  he 
is  risen  from  the  dead,  lives  and  reigns  for  ever.  This  is  most  cer- 
tainly true. 

Of  what  does  the  third  article  treat  7 

Ans.- — Of  Sanctification. 

Hoio  is  it  expressed  ? 

Ans. — 1  believe  in  the  Holy  Ghost,  in  a  holy  Christian  church, 
the  communion  of  saints,  the  forgiveness  of  sins,  the  resurrection 
of  the  body,  ami  life  everlasting.     Amen. 

What  does  this  imply  ? 

Ans. — I  believe,  that  I  cannot  by  my  own  reason  or  strength  be- 
lieve in,  or  come  to  Jesus  Christ  my  Lord  ;  but  that  the  Holy  Ghost 
has  calletl  me  by  the  Gospel,  enlightened  me  through  his  gifts,  sancti- 
fied and  preserved  me  in  the  true  faith,  even  as  he  calls,  assembles^ 
and  sanctifies  the  whole  Christian  church  on  earth,-  and  preserves  it 
in  Christ  in  the  only  trire  faith, — in  which  church  he  daily  and  abun- 
dantly pardons  all  my  sins,  and  the  sins  of  all  believers ;  and  that  he 
shall  on  the  last  day  raise  me  and  all  the  dead,  and  give  unto  me, 
together  with  all  believers  in  Christ  Jesus,  everlasting  life^  This  is 
most  certainly  true. 


THE  LORD'S  PRAYER: 

AS    IT    IS    MOST    PLAINLY    TO    BE    TAUGHT    BY    A   FATHER   TO'  HIS    FAMlLr. 


How  is  the  preface  expressed  ? 
Ans. — Our  Father  who  art  in  heaven. 

What  does  this  imply  ? 
Ans. — That  God  thereby  intends  to  incite  us  to  beheTe  that  he  is 
truly  our  father,  and  that  we  are  truly  his  children  ;  so  that  we  may 
cheerfully  and  with  all  confidence  entreat  him  as  bving  children  do' 
their  beloved  father. 

THE    FIRST    PETITION. 

Hallowed  be  thy  name. 

What  does  this  imply  ? 
Ans. — That  although  God^s  name  is  holy  in  itself,  nevertheless 
■we  pray  in  this  petition  that  it  may  be  sanctified  by  us  also. 


OF    THE   lord's    PRAYER. 

How  does  this  come  to  pass  ? 
Jlns. — WhcD  the  Word  of  God  is  purely  and  correctly  taught, 
and  we  as  the  children  of  God  according  thereto  lead  holy  lives. 
In  doing  this  may  our  heavenly  Father  assist  us!  But  whosoever 
teaches  an(I  lives  otherwise  than  the  Word  of  God  teaches,  profanes 
the  name  of  God  among  us.  Against  which,  mayest  thou  our  iiea- 
venly  Father^  defend  us ! 

THE    SECOND    PETITION. 

Thy  kingdom  come. 

What  does  this  imply? 
Ans. — That  although  the  kingdom  of  God  indeed  comes  without 
our  prayer,  nevertheless  we  pray  in  this  petition  that  it  may  also 
come  to  us. 

How  does  this  come  to  pass  ? 
Ans. — When  our  heavenly  Father  grant«  us  his  Holy  Spirit,  so 
tihat  we  through  his  grace  believe  his  blessed  Word,  and  iiiui  a  godly 
life  in  time  and  eternity. 

THE    THIRD    PETITION. 

Thy  will  be  done  on  earth  as  it  is  in  heaven. 
What  does  this  imply  ? 

Ans. — That  although  the  good  and  gracious  will  of  God  indeed 
is  done  without  our  prayer,  nevertheless  me.  praj  in  this  petition 
that  it  may  ako  be  done  by  us. 

How  does  this  come  to  pass  ? 

Ans. — When  God  frustrates  all  wicked  -counsels  and  desgns, 
which  prevent  the  sanctification  of  his  name  and  the  coming  of  fais 
kingdom, — such  as  those  of  the  devil,  of  the  world,  and  of  our  o^a 
ilesh ;  and  when  he  strengthens  and  preserves  us  firmly  in  his  Word, 
and  in  the  faith  unto  the  end.     This  is  his  good  and  gracious  wilL 

THE    FOURTH    PETITION. 

Crive  US  this  day  our  daily  bread. 

What  does  this  imply  ? 
Ans. — That  God  indeed  gives  daily  bread  without  oiir  prayet, 
even  unto  all  the  wicked  ;  but  we  pray  in  this  petition  that  lie  woull 
make  tis  sensible  of  his  goodness,  so  that  we  may  receive  our  daily 
bread  with  thanksgiving. 

What  is  meant  by  daily  bread  ? 
Ans. — Whatever  pertains  to  the  sup^wrt  and  the  necessities  of 
this  life;  such  as  meat  and  drink,  raiment  and  isboes,  bouse,  nesH 


420  THK    SMALLER    CATECniS:M, 

ilence,  and  lands;  cattle,  money,  and  goods;  a  piouvS  spouse,  pious 
children  and  servants  ;  pious  and  faithful  rulers,  a  good  government; 
good  seasons,  peace  and  health ;  tliscipline  and  honor ;  good  friends, 
faithful  neighbors,  and  the  like  blessings. 

THE    FIFTH    PETITION. 

And  forgive  us  our  trespasses,  as  we  forgive  those  who  trespass 
against  us. 

What  does  this  imply  ? 

Ans. — That  we  pray  in  this  petition  that  our  heavenly  Father 
would  not  remember  our  sins,  nor  for  the  sake  of  the  same  deny  our 
petitions,  (as  we  are  not  worthy  nor  deserving  of  the  things  for 
which  we  pray,)  but  that  he  would  give  us  those  things  through 
mercy ;  for  we  sin  much  daily,  and  desei've  nothing  but  punishment. 
We  also  promise  again  heartily  to  forgive  those^  and  freely  to  do 
them  good,  who  sjn  against  us. 

THE    SIXTH    PETITION. 

And  lead  us  not  into  temptation. 

What  does  this  imply  ? 

Ans. — That  although  God  tempts  no  one  to  sin,  yet  we  pray  in 
this  petition  that  he  would  preserve  us  ;  so  that  the  devil,  the  world, 
and  our  own  flesh,  may  not  beguile  nor  seduce  us  into  unbelief  and 
<lespair,  or  into  other  great  and  ignominious  vices ;  and  though  we 
should  thus  be  tempted,  that  we  may  notwithstanding  finally  obtaja 
jthe  victory. 

THE    SEVENTH    PETITION, 

But  deliver  us  from  evil. 

What  does  this  imply? 

Ans. — That  we  pray  in  this  petition  as  in  a  summary,  that  our 
Jieavenly  Father  would  deliver  us  from  all  manner  of  evil,  injurious 
to  the  body  and  soul,  property  and  character ;  and  finally  at  the  arr 
rival  of  the  hour  of  death  grant  us  a  happy  departure,  and  graciously 
receive  us  from  this  troublesome  world  to  himself^  to  the  mansions 
pf  glory. 

THE    CONCLUSION, 

Amen,. 

What  does  Amen  signify  ? 

Ans, — That  I  shall  be  assured  that  such  petitions  are  acceptable 
io  our  heavenly  Father,  and  heard  of  him  ;  for  he  himself  has  com*- 
ynanded  us  thus  to  pray,  and  jhas  promised  that  he  will  hear  ns, 
rjmnh  fimcn,  signifies  yea^  yea,  it  shall  be  so. 


421 


OF    THE 

SACRAMENT  OF  HOLY  BAPTISM: 

AS    IT    IS    MOST    PLAI.NLF    TO    BE    TAUGHT    BY    A    FATHER    TO    HIS    FAMILT. 


FIRST. 


What  is  Baptism?  \ 

Ans. — Baptism  is  not  only  simple  water,  but  it  is  the  water  that   / 
is  comprehended  in  God's  command,  and  connected  with  his  word.  -'^^ 

Which  is  that  word  of  God?  L — ^ 

JIjis. — It  is  that  which  our  blessed  Savior  declares  in  the  last 
chapter  of  St.  Matthew :  "  Go  ye  and  teach  all  nations,  baptizing  • 

them  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost." 

SECONDLY. 

What  does  Baptism  confer  or  benefit  ? 
Ans. — It  effects  the  forgiveness  of  sins,  delivers  from  death  and 
the  devil,  and  confers  everlasting  salvation  upon  all  who  believe  it, 
jas  the  words  and  promises  of  God  declare.  U—^ 

Which  are  those  words  and  promises  of  God  ? 
Ans. — Those  words  of  our  blessed  Savior,  recorded  in  the  last 
chapter  of  St.  Mark :  "  He  that  believeth  and  is  baptized  shall  be 
saved;  but  he  that  believeth  not  shall  be  damned." 

THIRDLY. 

How  can  loater  effect  such  great  things  ? 

Ans. — Indeed  it  is  not  the  water  that  has  such  effect,  but  the  word 
of  God  that  is  with  and  in  the  water,  and  the  faith  trusting  such 
word  of  God  in  the  water.  For  without  the  word  of  God  the  water  (  / 
is  mere  water,  hence  no  baptism ;  but  with  the  word  of  God  it  con- 
stitutes a  baptism,  that  is,  a  gracious  water  of  life,  and  a  washing  of 
regeneration,  in  the  Holy  Ghost;  as  St.  Paul  says,  Tit.  chap.  3d: 
"  According  to  his  mercy  he  saved  us  by  the  washing  of  regenera- 
tion and  renewing  of  the  Holy  Ghost ;  which  he  shed  on  us  abund- 
antly through  Jesus  Christ  our  Savior ;  that  being  justified  by  his 
grace,  we  should  be  made  heirs  according  to  the  hope  of  eternal 
life,"     This  is  most  certainly  true. 


422  THE  SMALLER  CATECHISM. 

FOURTHLY. 

What  does  such  baptizing  with  water  signify  ? 
Jins. — It  signifies  that  the  old  man  in  us  is  to  be  drowned  by 
<laily  sorrow  and  repentance,  and  die  with  all  sins  and  evil  lusts ;  so 
that  daily  there  may  come  forth  and  arise  a  new  man,  for  ever  liv- 
ing before  God  in  righteousness  and  purity. 

Where  is  this  written. 
Ans. — St.  Paul  says,  Rom,  chap.  6th,  verse  4:  "We  are  buried 
with  him  by  baptism  into  death ;  that  like  as  Christ  was  raised  up 
from  the  dead  by  the  glory  of  the  Father,  even  so  we  also  should 
walk  in  newness  of  life." 


OF  THE  CONFESSION  OF  SIN. 

What  is  the  Confession  of  Sin  7 
Ans. — The  confession  of  sin  includes  two  parts :  the  first  is  the 
acknowledgment  of  sins ;  the  other  is  the  reception  of  absolution  from 
the  confessor  or  minister  of  the  Gospel,  as  from  God  himself;  so  that 
one  should  by  no  means  doubt,  but  firmly  believe  that  sin  is  thereby 
forgiven  before  God  in  heaven. 

What  sins  ought  to  he  confessed  ? 
Ans. — Before  God  we  should  acknowledge  ourselves  guilty  of  all 
sins,  even  of  such  as  we  do  not  know,  as  we  do  in  the  Lord's  Prayer. 
But  before  the  minister  we  ought  to  confess  those  sins  only,  which 
we  know  and  feel  in  our  hearts. 

Which  are  they  ? 
Ans. — Let  every  one  examine  his  condition  according  to  the  Ten 
Commandments,  whatever  relation  he  sustains,  whether  a  father,  a 
mother,  a  son,  a  daughter,  a  master  or  a  mistress,  a  man-servant  or 
a  maid-servant;  whether  he  has  been  disobedient,  unfaithful,  indo- 
lent ;  whether  be  has  injured  any  person  by  words  or  deeds  ;  whether 
he  has  pilfered,  been  negligent,  or  has  otherwise  done  harm. 

A    BRIEF    FORM    OF    CONFESSION    FOR    THE    INEXPERIENCED. 

In  this  manner  thou  shotddst  say  to  the  confessor : 
Worthy  and  beloved  Sir,  I  desire  of  thee,  that  thou  wouldst  hear 
my  confession,  and  announce  forgiveness  unto  me  for  God's  sake. 

I,  a  miserable  sinner,  confess  myself  before  God  guilty  of  all  man- 
ner of  sins ;  in  particular  I  confess  in  presence  of  thee,  that  I  as  a 


OF    CONFESSION,  423 

man-servant,  a  mald-senant,  &c.,  serve  my  master  or  mistress  un- 
faithfully ;  for  here  and  there  I  have  not  performed  what  they  com- 
manded me ;  I  have  provoked  them,  and  caused  them  to  take  the 
name  of  the  Lord  in  vain  ;  I  have  been  neglectful  to  the  injury  of 
others.  I  have  likewise  been  immodest  in  words  and  actions  ',  I  have 
been  angry  with  my  equals,  murmured  and  uttered  imprecations 
against  my  spouse,  &c.  For  all  this  I  am  sorry,  I  pray  for  grace, 
and  intend  to  reform  my  life. 

Ji  master  or  a  mistress  should  thus  say : 

In  particular  I  confess  in  presence  of  thee,  that  I  have  not  to  the 
honor  of  God,  fiithfully  reared  my  children  and  domestics.  I  have 
blasphemed,  set  bad  examples  by  indecorous  words  and  actions,  done 
my  neighbor  injury,  and  spoken  evil  against  him;  I  have  been  too 
extravagant  in  charges,  I  have  used  false  weights  and  unjust  meas- 
ures. 

And  whatever  else  he  may  have  done  in  his  vocation  against  the 
command  of  God,  &c.,  may  be  mentioned.  But  if  any  one  does  not 
find  himself  oppressed  with  these,  or  greater  sins,  he  should  not  be 
solicitous,  or  strive  to  hunt  after  imaginary  sins,  and  thus  make  a 
torture  out  of  confession,  but  mention  one  or  two,  which  he  knows. 
Thus : — In  particular  I  confess,  that  I  have  once  profaned  the  name 
of  God ;  again,  I  have  once  been  immodest  in  expression,  have  once 
neglected  this  or  that,  &c.     Let  this  suffice. 

But  if  he  is  unconscious  of  any,  (which  however  is  almost  impos- 
sible,) let  him  mention  none  in  particular,  but  receive  the  remission 
after  having  made  a  general  confession  to  God  in  presence  of  the 
minister. 

Here  the  minister  shall  say  : 

God  be  merciful  unto  thee,  and  strengthen  thy  faith.     Amen. 
Further  : — Dost  thou  believe  the  remission  which  I  announce,  to 
be  the  remission  of  God  ?     Answer.     Yes,  beloved  Sir. 

Then  he  shall  say  : 

Be  it  unto  thee,  as  thou  belicvest.  And  I,  by  the  command  of 
our  Lord  Jesus  Christ,  announce  unto  thee  the  forgiveness  of  thy 
sins,  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost.     Amen.     Depart  in  peace. 

But  those  who  have  great  ilislress  of  conscience,  or  who  are  griev- 
ed and  disturbed,  the  ininisler  will  not  be  at  a  loss  to  console  with 
more  passages  of  Scrij)ture,  and  to  incite  to  faith.  This  shall  be  only 
a  common  foiin  of  confession  for  the  uncultivated. 


424  THE    SMALLER    CATECHISM. 

OF    THE 

SACRAMENT  OF  THE  ALTAR,  OR  LORD'S    SUPPER 

AS  IT  IS   MOST   PLAI.XLY   TO  BE  TAUGHT  BY  A  FATHER  TO  HIS     FAMILY. 


What  is  the  Sacrament  of  the  Altar  ? 

Ans. — It  is  the  true  body  and  blood  of  our  Lord  Jesus  Christ, 
"with  bread  and  wine,  instituted  by  Christ  himself,  for  us  Christians  to 
eat  and  to  drinks 

Where  is  this  written  ? 

Ans. — The  holy  evangelists  Matthew,  Mark,  Luke,  and  the 
apostle  St.  Paul,  write  thus  : 

"  Our  Lord  Jesus  Christ,  the  night  in  which  he  was  betrayed, 
took  bread  :  and  when  he  had  given  thanks,  he  brake  it,  and  gave  it 
unto  his  disciples,  saying,  Take,  eat ;  this  is  my  body,  w^hich  is  given 
for  you.     Do  this  in  remembrance  of  me. 

Likewise  after  the  supper,  he  look  the  cup,  gave  thanks,  and  gave 
it  to  them,  saying,  Drink  ye  all  of  this  ;  this  cup  is  the  New  Testa- 
ment in  my  blood,  which  is  shed  for  you  and  for  many,  for  the  re- 
mission of  sins.  Do  this,  as  often  as  ye  drink  it,  in  remembrance 
of  me." 

What  is  the  benefit  of  such  eating  and  drinking? 

Ans. — This  is  indicated  by  these  words  ^^  given  and  shed  for  you 
for  the  remission  of  sins  ;"  namely,  that  through  these  words  in 
the  Sacrament,  the  remission  of  sins,  life,  and  salvation  are  imparted  ; 
for  where  there  is  remission  of  sins,  there  is  also  life  and  salvation, 

Hoxc  can  bodily  eating  and  drinking  effect  such  great  things  ? 

Ans. — Indeed  it  is  not  the  eating  and  drinking  which  have  such 
effect,  but  these  words  declaring ;  "  which  is  given  and  shed  for  you 
for  the  remission},  of  sins.'"  Which  words,  together  with  the  bodily 
eating  and  drinking,  are  considered  as  the  principal  thing  in  the  Sacra- 
ment ;  so  that  whosoever  believes  these  words,  enjoys  what  they  in- 
dicate and  declare,  namely,  the  remission  of  sins. 

Who  then  receives  the  Sacrament  worthily  ? 

Ans. — Fasting  and  keeping  the  body  in  subjection,  are  indeed  a 
good  external  discipline;  nevertheless,  he  only  is  truly  worthy,  ancf 
well  prepared,  who  has  faith  in  these  words :  "given  and  shed  for 
you,  for  the  remission  of  sins.''''  But  he  who  disbelieves  these 
wortls,  or  doubts,  is  unworthy  and  unprepar'ed  ;  since  the  expression 
*^  for  you''''  re(|uires  only  such  hearts  as  believe. 


425 


PRAYERS. 

Mow    A    KATritR     SHOULD    TEACH    HIS    FAMILY    TO    DKVOTE    THKMSELVtS    TO 
GOD    I.N     THK    MORM.NU    AND     KVKMNG. 


MORNING   PRAYER - 

In  the  morning,  on  rising  up,  you  should  utter  a  benediction, 
saying : 

In  the  name  of  God,  the  Father,  Son,  and  Holy  Ghost.     Amen. 

Then  kneeling  or  standing,  repeat  the  Creed  and  the  Lord's 
Prayer;  and  if  you  wish  you  may  also  repeat  the  following  prayer: 

I  thank  thee,  my  heavenly  Father,  through  Jesus  Christ,  thy  well- 
beloved  Son,  that  thou  hast  guarded  me  through  the  past  night 
against  all  harm  and  danger.  I  pray  thee,  that  thou  wouldst  this 
day.  also,  defend  me  against  sin  and  all  evil ;  that  all  my  ways  and 
life  may  be  well-pleasing  unto  Ihee.  For  I  commit  my  body  and 
soul,  and  all  I  have  into  thy  hands.  Let  thy  holy  angel  be  with 
me,  so  that  Satan  may  exercise  no  influence  over  me  I     Amen. 

And,  a  hymn  being  sung,  or  the  Ten  Commandinents  repeated,  or 
whatever  else  your  devotion  may  suggest,  proceed  lo  the  duties  of 
your  calling  with  pleasure. 

EVENIXf;     PRAYER. 

In  the  evening,  on  retiring,  you  should  utter  a  benediction,  say- 
ing: 

In  the  name  of  (rod,  the  Father,  Son,  and  floly  Ghost.     Amen. 

Then  kneeling  or  stan(Hng,  repeat  tlie  Creed  and  the  Lord's 
Prayer;  and  if  you  wish  you  may  also  repeat  this  prayer: 

I  thank  thee,  my  heavenly  Father,  through  Jesus  Christ,  thy  dear 
Son,  that  thou  hast  graciously  guarded  me  all  this  day.  I  pray 
thee,  pardon  all  my  sins  which  I  have  committed  against  thee. 
(Graciously  guard  me  through  this  night.  I  commit  my  body  and 
soul,  and  all  I  have  into  thy  hatids.  Let  thy  holy  angel  be  with 
me,  so  that  Satan  nuiy  exercisf  no  influence  over  me  I     Amen. 

And  then  sleep  quickly  and  peaceably. 

HOW    A    lATllER    SHOULD    TEACH     US    lAMlLV   TO   PRAY    BEFORE  AND 

AFTEK     MEAT. 

The  children  and  (h)mestics  sliould  inoikstly  piocccd  to  the  table, 
and  with  folded  hands,  say  : 

The  eves  of  all  wait  upon  thee,  Lord;  and  thougi\esl  them  their 

.34 


4S6r  THE    SMALLER    CATECHISM. 

meat  in  due  season.  Thou  openest  thine  handy  and  satisfiest  the 
desire  of  every  Hving  thing. 

Whereupon  the  Lord's  Prayer,  and  the  following  prayer,  may  he 
repeated  r 

Lord  I  our  heavenly  Father,  bless  us,  anrl  these  thy  gifts,  which 
■we  receive  froin  thy  goodness,  through  Jesus  Christ  our  Lord,  Amen. 

Thus  after  meat,  they  should  also  in  like  manner  be  modest,  and 
with  folded  hands,  say  : 

O  give  thanks  unto  the  Lord ;  for  he  is  good,  for  his  mercy  en- 
dureth  for  ever.  lie  giveth  to  the  beast  his  food,  and  to  the  young 
ravens  which  cry.  He  deiighteth  not  in  the  strength  of  the  horse  : 
he  taketb  not  pleasure  in  the  legs  of  a  man.  The  Lord  taketh  plea- 
sure in  thein  that  fear  him,  in  those  that  hope  in  his  mercy.    Amen. 

Whereupon  the  Lord's  Prayer,  and  the  following  prayer,  may  be 
repeated  : 

O  God  our  heavenly  Father  I  we  thank  thee,  through  Jesus  Christ, 
our  Lord,  for  all  thy  gifts  and  favors.  Thou  dost  live  and  reign 
for  ever.     Amen. 


A  TABLE  OF  DUTIES, 


SELECTED   KROM  THE  HOLY    SCRIPTURES,  FOR    THE  SEVERAL    ORDERS 
AND  CONDITIONS   OF   MEN,  BY  WHICH  THEY   MAY  BE  ADMON- 
ISHED   OF    THEIR     DUTY, 


OF    THE    CLERGY, 

A  bishop  must  be  blameless,  the  husband  of  one  wife,  v^il'ant, 
sober,  of  good  behavior,  given  to  hospitality,  apt  to  teach  ;  not  given 
to  wine,  no  striker,  not  greedy  of  filthy  lucre  "j  but  patient,  not  a 
brawJer,  not  covetous;  one  that  ruleth  well  his  ow^n  house,  having 
his  children  in  subjection  with  all  gravity  ;  not  a  novice,  holding  fast 
the  faithful  word,  as  he  hath  been  taught,  that  he  may  be  able  by 
sound  doctrine,  both  to  exhort  and  to  convince  the  gainsayers. 
1  Tim.  3,2,  6.     Tit.  1,9. 

OF    CIVIL    GOVERNMENT. 

Let  every  soul  be  subject  imto  the  higher  powers.  For  there  is 
no  power  but  of  God;  the  powers  that  be,  are  ordained  of  God. 
Whosoever  therefore  resisteth  the  power,  resisteth  the  ordinance  of 
God:  and  they  that  resist  shall  receive  to  themselves  damnation. 
For  he  beaieth  not  the  sword  in  vain  :  for  he  is  the  minister  of  God, 
a  revenger  to  execute  wrath  upon  him  that  doeth  evil.     Rom.  lo,  l-o. 


TABLK    OF   ui;t:f:s-  427 

*0F    SUBJECTS    OR    COMMON     CITIZEN'S. 

Render  unto  Cesar  the  tliinu'S  whifti  iivr  Cesar's,  ;\n(l  unto  God 
the  things  which  are  God's.  Matt.  22,  21.  Wherefore  ye  must 
needs  be  subject,  not  only  for  wrath,  but  also  for  conscience'  sake. 
For,  for  this  cause  pay  ye  tribute  also :  for  they  are  God's  minister's, 
attending  continually  upon  this  very  thing.  Render  therefore  to  all 
their  dues;  tribute  to  w'hom  tribute  is  due;  custom  to  whom  cus- 
tom; fear  to  whom  fear;  honor  to  whom  honor.  Rom.  13,  5-7. 
I  exhort  therefore,  that,  first  of  all,  supplications,  prayers,  interces- 
sions, and  giving  of  thanks,  be  made  for  all  men  ;  for  kings,  and  for 
all  that  are  in  authority  ;  that  we  may  lead  a  quiet  and  |>eaccable  life 
in  all  godliness  and  honesty.  For  this  is  good  and  acceptable  in  the 
sight  of  God  our  Savior,  1  Tim.  2,  1-3-  Put  them  in  mind  to  be 
subject  to  principalities  and  poweis.  Tit.  3, 1.  Submit  yourselves 
to  every  ordinance  of  man  for  the  Lord's  sake  :  whether  it  be  to  the 
king,  as  supreme  :  or  unto  governors,  as  unto  them  that  are  sent  by 
him  for  the  punishment  of  evil-doers,  and  for  the  praise  of  lljeni  that 
do  welL     1  Pet.  2,  13,  14. 

OF    HUSBANDS- 

Husbands,  dwell  with  your  wives  according  to  knowledge,  giving 
honor  unto  the  wife,  as  unto  the  weaker  vessel,  and  as  being  heirs 
together  of  the  grace  of  life;  that  your  prayers  be  not  hindered. 
1  Pet.  3,  7.     And  be  not  bitter  against  them.     Col.  3,  19. 

OF    WIVES. 

Wives,  submit  yourselves  unto  your  own  husbands,  as  unto  the 
Lord.  Eph.  o,  22.  Even  as  Sarah  obeyed  Abraham,  calling  hin\ 
lord,  whose  daughters  ye  are,  as  long  as  ye  do  well,  and  are  not 
afraid  with  any  amazement.     1  Pet.  3,  6. 

OF     PARENTS^ 

Fathers,  provoke  not  your  children  to  wrath ;  but  bring  them  up 
in  the  nurture  and  admonition  of  the  Lord.     Eph.  6,  4.     Col.  3,21, 

OF    CHILDREN, 

Children,  obey  your  parents  in  the  Lord  :  for  this  is  right.  Honor 
thy  father  and  mother, — which  is  the  first  commandment  with  prom- 
ise ;  that  it  may  be  well  with  thee,  and  thou  mayest  live  long  on 
the  earth.     Eph.  6,  1-3, 

•  This  paragraph  does  not  appear  in  the  edition  of  loSO,  but  it  is  contained  ip 
the  Leipsic  edition  of  1790,  and  it  is  rptainod  hf»re  bpcaiise  it  always  folloiv*  ifi 
the  detached  Catpchisnx- — Trans, 


428  THK    SMALLER     C'ATKCHISM, 

OF    SERVANTS    AND    HIRELINGS. 

Servants,  be  obedient  to  them  that  are  your  masters,  according  to 
the  flesh,  with  fear  and  trembling,  in  singleness  of  your  heart,  as 
unto  Christ ;  not  with  eye-service,  as  men-pleasers ;  but  as  the  ser^ 
vants  of  Christ  doing  the  will  of  God  from  the  heart ;  wnth  good  will 
doing  service,  as  to  the  Lord,  and  not  to  men,  knowing  that  what- 
soever good  things  any  man  doeth,  the  same  shall  he  receive  of  the 
Lord,  whether  he  he  hotul  or  free.     Eph.  6,  5-8. 

OF    MASTERS    AND    MISTRESSES. 

And,  ye  masters,  do  the  same  things  unto  them,  forbearing  threat-^ 
eningc  knowing  that  your  Master  also  is  in  heaven  ;  neither  is  there 
respect  of  persons  with  him.     Eph.  6,  9. 

OF     COMMON    YOUTH, 

Ye  younger,  submit  yourselves  unto  the  elder :  and  be  clothed 
with  humility :  for  God  resisteth  the  proud,  and  giveth  grace  to  the 
humble.  Humble  yourselves  therefore  under  the  mighty  hand  of 
God,  that  he  may  exalt  you  in  due  time.     1  Pet.  5,  5,  6. 

OF    W'IDOWS. 

Now  she  that  is  a  widow  indeed,  and  desolate,  trusteth  in  God, 
and  continueth  in  supplications  and  prayers  night  and  day.  But  she 
that  Uveth  in  pleasure  is  dead  while  she  liveth.     1  Tim.  5,  5,  6. 

GENERAi^     DUTIES. 

Thou  shalt  love  thy  neighbor  as  thyself,  all  other  commandments 
are  briefly  comprehended  in  this.  Rom.  13,  9.  And  continue  in- 
stant in  prayer  for  all  men.     1  Tim,  2,  1. 

Let  each  one  learn  his  lesson  well. 

And  peace  and  order  in  his  house  shall  dwell. 


Note. — Here,  forms  of"  marriage  and  of  baptism  are  inserted  in  the  Leipsic  edi- 
tion of  1790,  from  which  we  translate;  but  as  they  do  not  appear  in  the  original 
edition  of  1580,  and  in  some  others,  and  since  they  are  mere  forvix,  we  deejjn  \l 
^inpecpssary  to  present  them  in  our  translation, — Trans, 


THE 

LARGER  CATECHISM 

OF 

PR.  MARTIN  LUTHER. 


THE  LARGER  (ATECHISMf. 


A  PREFACE 

Pious,  useful,  and  necessary;  and  a  serious  and  faltliful  exhortation  of  Dr.  Martin 
Luther,  addressed  to  all  the  devout,  especially  to  Pastors  and  Preachers,  urging 
them  to  exercise  themselves  and  others  assiduously  every  day  in  the  Catechism, 
as  a  synopsis  and  comprehending  epitome  of  the  whole  sacred  Scripture,  faith- 
fully and  continually  proclaiming  it  to  the  church. 

We  have  abundant  reasons  not  only  earnestly  to  nrjje  the  use  of  the 
Catechism  in  our  discourses,  but  to  entreat  and  implore  others  to  do  the 
same;  especially  when  we  see  many  preachers  and  curates  exceedingly 
negligent,  scorning  both  their  own  duty  and  the  very  doctrine  itself.  This 
chieily  arises  from  the  fact,  that  some  of  them  conceive  themselves  too 
learned  and  wise  for  such  a  duty,  and  some,  regarding  nothing  in  the  world 
preferable  to  the  enjoyment  of  ease  and  carnal  indulgence  of  the  appetite, 
experience  no  other  feelings  in  relation  to  this  matter,  than  if  they  were 
appointed  curates  and  j)reaehers  solely  for  the  gratification  of  their  appe- 
tite. It  is  not  convenient  for  them  to  discharge  any  other  engagements, 
than  to  waste  and  devour  every  thing  while  they  are  living,  as  they  were 
once  accustomed  to  do  under  the  Pajjacy.  And  although  they  are  at  this 
time  abundantly  provided  with  all  things  necessary  to  be  taught  and 
jireiiched,  by  the  publication  of  so  many  excellent  books,  in  which  all  these 
subjects  are  plainly  elucidated,  and  though  they  now  really  possess  what 
they  were  formerly  accustomed  to  call,  "  Sermons  made  for  ready  use, — 
sleep  on  preaciier,"  yet  some  are  so  indolent  or  so  perverse  as  not  to  think 
these  volumes  worth  purchasing,  and  if  they  j)Ossess  then),  they  are  unwil- 
ling to  look  into  them  and  to  read.  Merciful  God  !  what  a  pernicious  and 
detestable  class  of  men  is  this,  abandoned  to  voracity  and  excess,  whom 
yon  would  more  wisely  set  over  brutes,  than  the  souls  of  the  faithful ! 

Indeed  it  were  to  be  wished,  that,  desisting  from  the  useless  and  weari- 
some mutterings  of  canonic  prai/crs,  as  they  are  called,  they  would,  instead 
of  these,  turn  over  in  the  morning,  at  noon,  and  in  the  evening,  some  pages 
at  least  either  in  the  ("atechism  or  in  the  Prayers,  or  in  the  New  Testa- 
ment, or  at  all  events  would  draw  something  else  from  the  Sacred  Books, 
and  would  repeat  over  the  Lord's  Prayer  to  God  the  Father,  for  their  own 
s;ike  and  that  of  their  fl(»ck.  J^et  them  at  least  show  some  gratitude  to  the 
(Jospel.  by  which  tliey  have  been  relieved  from  so  many  evils  and  burdens, 
and  let  them  blush  with  shame,  not  to  learn  any  thing  else  from  the  Gos- 
j)el,  but  the  indolent.  j)eiiiii  lous.  and  detestable  indulgence  of  the  llesh,  which 
is  the  chariuteristic  of  the  brutes.  For  as  people  in  general  are  too  coldly 
disposed  towards  the  Gospel,  and  even  with  our  utmost  exertions,  we  are 
able  to  produce  little  or  no  etfect,  how  much  less  success  must  we  expect, 
it  we  now  l>egin  to  be  indolent  anil  careless,  as  we  were  under  the  Papacy? 


433  tHE    LARGER    CATECHISM. 

To  these  evils  must  be  added  that  dangerous  and  destructive  idea  of  se-» 
curity  and  contentment,  whicli  has  for  a  long  tijne  been  silently  stealing 
upon  the  minds  of  many,  and  which  has  so  infected  them,  that  they  declare 
with  a  solemn  oath,  that  nothing  in  the  world  is  easier  than  learning  the 
Catechism, — so  easy  indeed,  that  with  a  single  reading,  they  can  accu- 
rately repeat  the  whole.  Then  immediately,  as  if  arrived  at  the  highest 
proficiency  and  thoroughly  instructed,  they  throw  away  the  book  into  some 
corner,  and  they  are  ashamed  to  take  it  in  their  han«{g  again.  Yea,  what 
is  still  more  to  be  deplored,  some  even  among  the  nobility,  are  found  at 
this  day  to  have  a  spirit  so  depraved  as  to  affirm  that  neither  the  curates 
nor  preachers  are  any  longer  necessary,  but  that  the  books  of  themselves 
are  sufficient,  from  which  aijy  one  may  learn  these  doctrines,  without  the 
aid  of  an  authori/cd  teacher.  Hence  they  suffer  the  parishes  themselves 
to  fall  to  ruiu  and  lie  entirely  waste,  and  permit  their  clergy  almost  to  per- 
ish with  hunger.  This  is  conduct  becoming  our  vulgar  (Jermans.  for  such 
people  do  we  Germans  possess*,  and  such  are  we  compelled  to  tolerate. 

But  I,  if  indeed  i  may  ppeak  of  myself,  am  also  a  doctor  and  a  preacher, 
endowed,  as  I  l)plieve,  with  no  less  learning  as  well  as  experience  than 
those  who  presume  so  much  on  their  abilities,  and  who  have  attained  so 
high  a  state  of  confidence  ;  yet  by  no  mean*  am  I  ashamed  to  imitate  the 
young,  butjust  as  those  whom  we  teach  the  Catechism,  so  do  1,^ — early  in  the 
morning,  or  whenever  I  get  a  moment  of  leisure, ^jrivately  recite  word  l)y 
Avord,  the  Lord's  Prayer,  the  Ten  Commandments,  the  Articles  of  Faith,  the 
Psalms,  or  something  of  the  kind.  And  though  I  have  leisure  every  day 
for  these  lessons  and  studies,  yet  not  even  in  this  way  am  1  able  to  reacli 
the  point  which  I  am  seeking,  or  to  attain  the  proficiency  which  I  desire. 

So  it  happens,  that  I  necessarily  have  to  profess  myself  a  boy  and  a  stu- 
dent of  the  Catechism  at  this  day, — and  I  profess  it  willingly.  Kut  these 
delicate,  fastidious  folks  attain  so  much  at  a  single  lesson,  that  they  leave 
all  doctors  every  where  behind  them;  they  know  all  things;  they  have  no 
further  need  of  doctrine  or  of  precept.  Yes»  indeed,  by  this  very  conduct, 
they  furnish  the  most  conclusive  evidence,  that  they  have  no  concern  what- 
ever either  for  their  own  duty,  or  the  salvation  of  their  people,  but  that 
they  equally  despise  both  God  and  his  Word.  And  though  they  have  now 
causech  the  most  terrible  distress,  they  are  not  in  dread  of  some  ultimatP 
catastrophe,  but  rather  of  the  necessity  which  they  are  under  of  becominj^ 
students  again,  an<l  of  having  to  learn  the  first  elements  of  knowledge, 
which  they  imagine  have  been  trodden,  as  the  saying  is,  under  theii' 
shoes. 

I  entreat,  therefore,  these  indolent  epicures  and  presumptuous  saints,  for 
God's  sake,  to  suffer  themselves  to  be  convinced,  th;it  they  have  l)y  no 
means  attained  the  proficiency  which  they  arrogate  to  themselves.  And 
besides  let  them  never  imagine  that  they  have  learned  all  portions  of  the 
Catechism  thoroughly,  and  have  a  distinct  view  of  th«iii  all,  aitliough  these 
portions  may  seem  to  them  to  Ijave  been  most  diligently  marked  and  stu- 
died. For  let  us  make  the  most  jjenerous  su]>position  ; — let  us  grant  that 
they  do  remeadter  and  undersl;ind  every  |>rinciple  to  the  utmost  perfec 
tion, — a  tiling  which  it  is  imjutssibie  to  attain  in  this  life, — yet  we  UiUst 
never  forget  the  endless   applications  and   l;en!'fits  resulting  freni   a  daily 


PKLKAC*:.  438 

perusal  of  these  same  principles,  and  from  daily  exercise  in  meditating  and 
discoursing  upon  them.  No  doubt  the  Holy  Spirit  may  attend  this  peru- 
sal, this  discourse,  and  meditation,  excite  new  emotions  and  supply  new 
light,  cause  us  to  feel  more  and  more  every  day  the  influence  of  this  doc- 
trine, and  bless  our  laiiors  with  more  valuable  results, — as  Christ  himself 
has  promised  in  Matthew  16,  '20,  when  he  says,  '■  Where  two  or  three  are 
gathered  together  in  my  name,  there  am  1  in  the  midst  of  them." 

Besides  there  is  nothing  more  effectual  against  Satan,  against  the  flesh, 
and  all  unholy  thoughts,  than  to  study  the  Word  of  God  with  diligence,  to 
form  our  discourses  and  meditations  upon  it ;  for  the  first  Psalm  declares 
those  to  be  happy  who  meditate  day  and  night  upon  the  law  of  God. 
Nor  can  you  entertain  a  hope  of  finding  any  charm  more  potent,  any  fra- 
grance more  resistless,  against  evil  spirits,  than  to  study  with  deep  applica- 
tion the  \V'ord  and  the  Commandments  of  God,  to  mingle  them  in  your 
familiar  conversations,  to  sing  them  and  to  njeditate  upon  them.  For  these 
commandments  are  indeed  that  consccrat'jd  water,  that  true  sign  by  which 
Satan  is  put  to  flight, — which  he  most  cautiously  shuns. 

And  were  no  other  advantage  to  be  gained  by  this  practice,  than  a  lib- 
eration from  Satan  and  wicked  thoughts,  certainly  this  consideration  alone 
ought  to  be  a  sutticient  inducement  for  you  to  read,  to  meditate,  to  study, 
and  to  learn  willingly  this  portion  of  the  doctrine.  For  Satan  is  not  able 
to  endure  or  to  hear  the  Word  of  (rod.  That  word,  indeed,  is  not  like  the 
fabulous  tales  of  the  nursery,  or  the  songs  oi  lyrio  poets,  but  it  is,  as  Paul 
says,  Kom.  1,  10,  "The  power  of  God  unto  salvation  to  everyone  that 
believeth."  And  that  very  poAver  of  God  which  distresses  and  subdues 
Satan  most  efl'ectualiy,  reanimates  and  inspirits  us  beyond  measure.  But 
what  need  is  there  of  many  words  ?  Were  1  to  enumerate  all  the  advan- 
tages and  beneficial  results  which  fl.v.v  from  the  Word  of  God,  both  my 
paper  and  my  time  would  fail  me. 

People  generally  call  Satan  the  antlior  of  a  thousand  arts, — so  great  and 
complicated  is  his  power.  But  by  what  name  shall  we  honor  that  prayer 
of  the  Lord,  which  not  only  possesses  sarious  and  complicated  power,  but 
even  subdues  and  reduces  to  nought  that  verj'  author  of  a  thousand  arts 
with  all  his  power  and  ingenuity?  Doubtless,  you  will  say,  we  should  call 
it  the  author  not  of  a  tiiuiisand  arts,  but  of  many  myriads.  If  then  indeed, 
we  esteem  so  lowly  this  i)o\ver  so  invincible,  this  utility  so  extensive,  these 
influences  so  vast,  this  application  so  unlimited, — we,  who  desire  to  he  con- 
sidered curates  and  preachers. — we  especially  should  not  only  be  denied 
the  food  of  life,  but  we  should  be  chased  by  the  very  dogs;  especially  since 
we  need  all  these  no  less  than  our  daily  bread,  and  indeed  must  have  them 
against  the  daily  and  unremitted  designs  and  temptations  of  that  author  of 
a  thousand  arts. 

Sh'.udd  these  considerations  not  be  suflicient  to  excite  our  minds  to  a 
diligent  study  of  the  Catechism,  still  the  command  of  God  alone  ought  to 
compel  us.  lor  Ave  (ind  in  the  sixth  chvipter  of  Deuteronomj',  that  we 
must  ne\er  cease  meditating  upon  these  commandments,  Aviiile  sitting,  or 
standing,  or  walkin;;,  or  lying  down,  or  rising  up.  Wo  should  hold  them 
l>effire  our  eyes  as  a  si;i!i,  and  c;irry  thorn  in  our  bands.  Without  a  doubt, 
Ci'iul  iiiiposf'f!  tluN  Fc\.'i('  i.i  ii!K'!if)ii  '.\ith  a  wise   dcf^igii.      lit'  well  forPiMiw 


434  THE    LARGER    CATECHISM. 

what  dangers  and  necessitios  Avould  attend  us;  with  what  detennination 
and  obstinate  pertinacitj'  evil  spirits  would  stand  every  moment  in  array 
for  our  everlasting  destruction :  and  in  opposition  to  this,  our  benevolent 
Father  in  heaven  witched  to  furnish  us  with  strong  and  invincible  armor,  by 
which  we  )night  be  able  to  repel  the  fiery  darts,  the  secret  and  dangerous 
attempts  of  these  enemies.  But  O  foolish  and  insensible  men  that  we 
are  ! — though  we  must  have  intercourse  among  these  enemies,  these  de- 
mons,— though  we  must  live  among  them,  we  scorn  our  own  defences ; — 
heavy  with  stupor  and  drowsiness,  we  cannot  endure  to  look  to  these  de- 
fences or  to  remember  them. 

And  while  these  plethoric  and  presumptuous  saints  really  sconi  the  Cate- 
chism, rnid  esteem  it  far  too  contemptible  to  be  read  and  studied  every  day. 
what  else,  1  ask,  do  they  do  but  consider  themselves  far  more  learned  than 
God  himself,  than  all  the  angels,  the  Patriarchs,  the  Apostles,  and  all  Chris- 
tians ?  For  since  God  is  not  ashamed  to  teach  these  doctrines  daily, — the 
very  best  that  he  has  to  teach, — and  since  he  frequently  repeats  and  incul- 
cates them  over  again, — never  adding  any  thing  new  or  inconsistent  with 
them ; — I  say  further,  since  all  the  saints  knew  nothing  either  better  or 
more  useful  to  learn,  and  were  never  able  to  study  them  too  profoundly,  are 
we  not  most  eminent  and  accomplished  men  indeed,  who,  having  read  or 
heard  this  doctrine  once,  are  fully  persuaded  that  we  know  it  all ;  nor  is 
there  any  further  necessity  for  us  to  read,  as  we  are  able  to  learn  in  one 
hour,  what  God  himself  has  not  been  able  to  exhaust  in  teaching,  though 
he  has  been  teaching  it  from  the  creation  of  the  world  to  the  present  time  ? 
which  all  the  Prophets  and  all  holy  men  have  been  ever  engaged  in 
studying,  and  yet  of  which  they  remain  students  perpetually,  and  necessa- 
rily must  ever  so  remain. 

For  it  is  certainly  true  and  indisputable,  that  whoever  has  thoroughly  ex- 
amined and  studied  the  Ten  Commandments,  understands  the  whole 
Scripture,  and  is  able,  on  trying  occasions  and  emergencies,  to  excel  in 
wisdom,  counsel,  and  consolation,  to  investigate  and  decide  civil  as  well  n» 
ecclesiastical  disputes.  He  is  the  proper  judge  of  all  tenets,  sects,  and 
gpirits,  of  justice  and  equity,  and  whatever  can  be  in  the  world.  And  Avhat 
else,  I  demand,  does  the  whole  book  of  Psalms  contain,  than  mere  reflec- 
tions and  exercises  upon  the  first  commandment !  Indeed  I  am  persuaded 
ihat  those  voracious  and  haughty  spirits,  ignorant  of  this  truth,  do  not  un- 
derstand a  single  Psalm,  much  less  indeed  the  whole  Scripture.  Yet  these 
same  men  despise  the  Catechism,  which  is,  as  it  were,  a  compendium  of 
the  whole  Scripture. 

Accordingly,  now  again  I  entreat  and  imidnre  all  Christians,  especially 
curates  and  j)reachers,  not  to  fancy  themselves  Doctors  too  soon,  and  cher- 
ish the  fallacy  that  they  know  every  thing.  For  as  with  false  weights  and 
measures,  so  it  happens  with  vain  opinions,  when  they  are  brought  under 
strict  examination.  But  let  them  rather  cultivate  these  studies  daily,  and 
impart  these  principles  v.ith  diligence,  l^et  them,  besides,  with  due  care 
and  circumspection,  defend  themselves  against  the  delusive  idea  of  talse  se- 
curity and  presumption  ;  let  them  strive  most  earnestly  to  devote  their  whole 
time  to  reading,  learning,  reflecting,  meditating,  and  teaching,  and  let  them 
not  cease  until  lliev  Iiave  really  discovered  and   hiive  become  thoroughly 


PREFACE.  435 

convmced,  that  tliey  have  shiin  Satan  by  superior  knowledge,  and  have  be- 
come more  learned  than  God  and  all  his  angels.  If  they  will  employ  this 
industry  and  application,  I  solemnly  promise  them,  and  they  themselves 
will  experience,  the  most  gratifying  results.  God  will  cause  them  to  be- 
come most  excellent  n)en  ;  and  they  will  even  cixifess  that  the  more  they 
review  and  repeat  the  doctrine  of  the  Catechism,  the  less  ihe-y  understand 
it;  but^hat  they  lind  it  necessary  to  study  it  continually.  Then  it  will  be- 
gin to  please  and  delight  them,  like  men  perishing  with  hunger  and  thirst, 
though  now,  from  too  much  satiety  and  j)ride,  they  cannot  even  bear  tli«i 
odor.     To  this  e-2id,  may  (iod  ^raut  abundant  grace.     Amen. 


SHORT  PREFACE  OF  DR.  MARTIN  LUTHER. 

We  have  prepared  this  little  w  orU.  with  no  other  view  than  to  adapt  it 
to  the  instruction  of  the  young  and  illiterate.  Hence  among  the  ancients 
iu  the  Greek  language,  it  was  called  Catechism,  a  word  which  signifies  jk^ 
venile  instruction.  This  book  necessarily  should  be  perspicuous  and  plain 
to  all  Christians,  so  that  if  any  one  should  not  have  a  knowledge  of  it,  he 
might  justly  not  be  considered  in  the  jtiuraber  of  Christians,  nor  admitted 
as  a  recipient  of  the  Sacraments.  Just  as  any  artist,  who  does  not  well 
understand  the  rules  and  principles  of  his  professioii,  is  properly  reprehen- 
sible, and  enjoys  no  favor  among  men. 

Accordingly,  the  articles  relating  to  the  Catechism  or  juvenile  instructor, 
must  be  inculcated  upon  the  young  Avith  the  greatest  diligence,  and  their 
industry  must  be  exercised  upon  these  articles  in  no  small  degree.  Hence 
the  duty  of  a  faithful  and  vigilant  father  requires,  that  every  seventh  day, 
he  hold  a  careful  examination  of  his  children  and  family,  at  least  once,  and 
accurately  inquire  what  they  know  or  have  learned  about  thetse  matters, 
compelling  them  with  proper  seriousness  and  severity,  to  learn  llieir  Cate- 
chism. For  I  well  remember,  and  we  see  it  iu  our  daily  experience,  that 
there  Jiave  been  men  so  slow  and  dull  of  intellect,  in  w  horn,  even  when  they 
had  advanced  to  an  old  age,  no  knowledge  at  all  of  this  subject  was  found  ; 
nor  do  they  manifest  any  at  this  day,  although  they  are  recipients  with  ua 
of  the  sacraments,  and  share  in  all  the  ceremonies  v,  inch  have  been  insti- 
tuted among  Christians.  Yet,  while  those  who  claim  the  use  of  the  sacra- 
ments, ought  to  know  more,  they  ought  not  fe  be  endowed  with  less  knowl- 
edge of  Christian  duties,  than  boys  or  young  students.  Hut  we.  for  the 
purpose  of  instructing  the  cummon  peojjle,  shall  be  content  with  these  three 
parts, — which  have  remained  in  the  church  through  a  succession  of  ages, 
though  very  little  has  been  properly  and  candidly  delivered  to  the  people, — 
until  the  old  as  well  as  the  young,  and  whoever  wishes  to  be  a  Christian, 
shall  have  been  well  fr  lincii  anrl  exer<'ised  in  tbcni.  These  divisions  axe 
iliose  wliich  iidluw  : 


436  THE  LARGER  CATECHISM, 

I. THE  TEN  COMMANDMENTS  OF  OOn, 

1.  Thou  shalt  have  iio  other  gods  before  me. 

2.  Thou  shalt  not  take  the  name  of  God  in  vaiu. 

3.  Thou  shalt  sanctif}'  the  Sahhatii-day. 

4.  Thou  shalt  honor  thy  father  and  thy  mother, 

5.  Thou  shalt  not  kill. 

6.  Thou  shal^  not  commit  adultery, 

7.  Thou  shalt  not  steal. 

8.  Thou  shalt  not  bear  false  witness  against  thy  neighbor. 

0.  Thou  shalt  not  covet  thy  neighbor's  house. 

10.  Thou  shalt  not  covet  thy  neighbor's  wife,  nor  his  man-servant,  nor 
bis  maid-servant,  nor  his  ox,  nor  his  ass,  nor  any  thing  that  is  thy  neighbor's, 

II. — -THE     .CHIEF     ARTICLES    OF    THF,    CRKKl). 

1.  I  believe  in  God  the  Father,  Almighty  Pvlaker  of  heaven  and  earth. 

2.  And  in  Jesus  Christ,  his  only  Son,  our  Lord,  who  was  conceived  by 
the  Holy  Ghost,  born  of  the  Virgin  Mary,  suffered  under  Pontius  Pilate, 
was  crucified,  died,  and  was  buried.  He  descended  into  hell ;  on  the  third  day 
he  rose  again  from  the  dead ;  he  ascended  into  heaven,  and  sits  at  the  right 
hand  of  God,  the  Father  Almighty,  from  thence  he  shall  come  to  judge  the 
quick  and  the  dead. 

3.  I  believe  in  the  Holy  Ghost,  in  a  holy  Christian  church,  the  commu- 
nion of  saints,  the  forgiveness  of  sins,  the  resurrection  of  the  body,  and  lif© 
everlasting.     Amen. 

III.— THE    lord's    JPRAYER.    OR    PRAYER    WHICH    CHRIST     TAUGHT. 

1..  Our  Father  w  ho  art  in  heaven,  hallowed  be  thy  nanie. 

2.  Thy  kingdom  come. 

3.  Thy  will  be  done  on  earth  as  it  is  in  heaven. 

4.  Give  us  this  day  our  daily  bread. 

b.  And  forgive  us  our  trespasses,  as  we  forgive  those  who  trespass 
against  us. 

6.  And  lead  us  not  into  temptatioM, 

7.  But  deliver  us  from  evil. 
Amen. 

These  are  the  most  necessary  articles,  wiiich  we  should,  iu  the  first  place, 
iearn  to  repeat  word  by  word ;  and  children  should  be  accustomed,  daily, 
on  rising  up  in  the  morning,  on  proceeding  to  table,  and  on  retiring  at 
;iight,  to  recite  them  ;  nor  should  they  be  permitted  to  eat  or  to  drink,  unless 
they  have  previously  rehearsed  these  articles.  A  similar  method  every  father 
/)f  a  family  should  observe  with  his  domestics,  male  and  female,  namely,  not 
in  retain  them  with  him,  if  they  do  not  know,  or  are  unwilling  to  learn  these 
»jrir;icipleR.      For  such  rudeness,  incivility,  and  ignorance,  can  by  no  means 


PREFACE.  437 

be  tolerated  in  nuy  persou,  n'nicc  all  that  the  Scriptures  contain,  is  briefly, 
plainly,  and  most  simply  embraced  in  these  three  parts.  The  beloved 
Fathers  or  Apostles,  (or  whoever  they  may  have  been,)  have  thus  also 
comprised  in  a  summary  what  the  Christian  doctrine,  life,  profession,  and 
wisdom,  are,  of  what  they  speak  and  treat,  and  which  they  practice, 

Now,  when  these  three  articles  are  comprehended,  it  is  also  necessary  for 
us  to  be  able  to  rehearse  and  understand  sometliing  concerning  our  sacra- 
ments which  Christ  himself  has  instituted, — namely,  baptism,  and  the  sa- 
cred body  and  blood  of  Christ, — those  texts,  for  instance,  with  which  jMat- 
thew  and  Blark  conclude  their  gospels,  and  which  Christ  gave  as  iiis  last 
instructions  to  his  disciples,  and  then  sent  the-u  forth  : 

OK     BAPTISM. 

"  Go  ye,  therefore,  and  teach  all  nations,  baptizing  them  in  the  name  of 
the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost."  "  He  that  bejieveth 
and  is  baptized  shall  he  saved  ;  but  he  that  believeth  not  shall  be  damned." 

This  much  is  sufficient  for  the  unlearned  to  know  from  the  Scripture, 
concerning  baptism :  and  the  like  concerning  the  other  sacrament,  with  a 
few  simple  words,  as  for  e\amplc  the  declaration  of  Paul ; 

OF    TKIC    LOHD'S    SL-PPSR. 

"  The  Lord  Jesus  the  same  night  in  which  he  was  betrayed  took  bread  : 
and  when  he  had  given  thanks,  he  brake  it,  and  said.  Take,  eat :  this  is 
my  body,  which  is  broken  for  you:  this  do  in  rememornnce  of  me." 

"After  the  same  manner  also  he  took  the  cup,  when  he  had  supped, 
saying.  This  cup  is  the  Xew  Testament  in  my  blood :  this  do  ye,  as  oft  an 
ye  drink  it,  in  remembrance  of  me." 

Thus,  then,  we  would  have  in  all,  five  parts,  comprehending  the  whole    1 
Christian  doctrine,  v,hich  we  should    continually  urge,  and  require  it  to  be    ) 
rehearsed  word  by  word.     For  it  cannot  be  expected,  that  young  people 
learn  and  retain  in  their  memory  merely  from  preaching.      Now,  when 
these  parts  are  properly  understood,  certain  psalms  or  hymns  adapted  to 
this  purpose,  may  also  be  proposed  as  an  extension   and  confirmation  of  , 
them;  in  this  way  introducing  the  young  into  the  Scriptures,  and  daily  ad-/ 
vancing  thein. 

A  mere  conception  and  rehearsal  of  the  words  alone,  should,  however, 
not  be  considered  sufficient;  but  let  the  yoiiug  attend  preacliing  also,  csjio- 
cially  at  the  time  designed  for  exercise  in  the  Catechism,  in  order  that  they 
may  hear  it  explained,  and  learn  to  understand  Avhat  each  part  comprehends 
in  itself,  so  that  they  may  be  able  to  repeat  it,  as  they  have  heard  it,  and 
give  an  accurate  and  correct  answer,  when  interrogated  ;  so  that  preacliing 
be  not  vain  and  ineffectual.  For  this  purpose  we  are  diligent  in  lecturing 
frequently  on  the  Catechism,  in  order  tiiat  the  young  may  be  influenced  by 
It;  not  in  a  manner  lofty  or  learned,  but  very  brief  and  simple,  so  that  they 
run  easily  perceive  it  and  retain  it  in  their  memories.  We  shall,  therefore, 
•now  take  up  in  regular  order  the  divisions  just  mentioned,  and  endeavor 
jto  treat  of  them  in  the  dearest  manner,  so  far  as  it  is  nece.ssarv. 


438  THE    LARGER    CATECHISM. 

PART  I . 
,?  OF  THE  TEN  COMMANDMENTS. 


[/ 


'^-"^  '^.mmJ  THE    flRST    COMMANDMENT. 

Thou  shalt  have  no  other  gods  before  7ne. 

That  is,  you  should  regard  me  alone  as  your  God.  What  does 
this  signify,  and  how  should  it  he  understood?  What  is  it  to  have 
Si  god,  or  what  is  God  ?  Answer : — A  god  signifies  a  being  to 
•whom  we  should  look  for  all  good,  and  to  whom  we  should  have 
recourse  in  every  necessity  ;  so  that,  to  have  a  god,  is  nothing  else 
t)ut  to  rely  on  and  to  believe  in  him  cordially ;  as  I  have  frequently 
asserted,  that  it  depends  on  the  confidence  of  the  heart  alone  whether 
we  have  the  true  God  or  an  idol.  If,  then,  your  faith  and  confidence 
are  right,  your  god  is  also  right:  and  again,  if  your  confidence  is 
false  and  incorrect,  your  god  is  likewise  untrue;  for  these  two  be- 
long together,  faith  and  God.  Upon  whatever,  then,  I  say,  you 
idepend  and  have  your  heart  fixed,  that  is  properly  your  god. 

Wherefore,  the  meaning  of  this  commandment  is,  that  it  requires 
(of  the  heart  true  faith  and  confidence,  which  approaches  to  and  de- 
j)ends  alone  upon  the  true  and  the  only  God.  And  it  would  indicate 
as  much  as  this;  Be  careful,  and  alknv  me  alone  to  be  your  God, 
and  do  not  seek  after  any  other;  that  is,  look  unto  me  for  whatever 
good  is  wanting  with  you,  and  seek  it  from  me,  and  if  you  suffer 
want  and  misfortune,  come  and  depend  on  me,  I,  /  will  give  you 
sufficient,  and  relieve  you  of  every  need,  only  let  your  heart  cleave 
to  or  rest  on  no  other. 

This  I  must  explain  by  ordinary  examples,  in  order  that  it  may 
be  understood  &nd  observed.  Many  believe  they  have  God  with  all 
abundance,  when  they  possess  money  and  goods,  on  which  they  rely 
with  so  much  pride  and.  confidence,  as  to  have  no  regard  for  any  one 
€lse.  Behold !  these  also  have  their  god,  which  is  called  Mammon, — 
an  idol  the  most  extensiv-ely  adored  on  earth, — gold  and  property, — 
upon  which  they  have  fixed  all  their  affections.  Whoever  possesses 
treasures  of  gold  and  of  wealth,  feels  secure,  full  of  joy,  and  free 
from  alarm,  as  if  in  the  midst  of  Paradise.  Whoev^er,  on  the  other 
hand,  possesses  no  wealth,  trembles  with  doubt  and  fear,  as  if  he  had 
no  idea  of  a  God.     For  we  shall  find  but  few,  who  are  not  dishear- 


OF    THK    FIRST    COMMANDMENT.  439 

tenet],  ami  do  not  mourn  or  complain,  when  they  have  not  Mam- 
mon, to  which  nature  cleaves  and  adheres  through  life. 

In  like  manner,  he  Avho  relies  and  presumes  on  his  great  in- 
genuity, erudition,  power,  influence,  dignity,  and  friends,  has  a  god 
also,  but  not  the  true  and  only  God.  You  can  always  perceive 
without  difficulty,  how  confident,  secure,  and  haughty  we  are  who 
enjoy  such  advantages,  and  how  desperate  and  abject  we  are,  when 
we  do  not  possess  these,  or  when  they  are  withdrawn  from  us.  I 
therefore  say  again,  that  the  true  interpretation  of  this  expression, 
to  have  a  god,  is  to  have  something  upon  which  the  heart  wholly 
depends. 

Consider,  again,  what  follies  we  have  hitherto  pursued,  and  what 
we  have  done  through  blindness  under  the  Papacy.  When  any  one 
had  pain  in  his  teeth,  he  had  recourse  to,  and  adored  St,  Apollonia; 
if  he  was  fearful  that  his  property  would  be  consumed  by  fire,  he 
sought  the  assistance  of  St.  Laurence  ;  if  he  was  in  fear  of  pestilence, 
he  paid  his  vows  to  St.  Sebastian  or  Rochio,  and  similar  abomina- 
tions besides,  without  number,  were  practised,  in  which  each  one 
chose  his  own  saints,  invoking  and  imploring  them  for  aid  in  time  of 
need.  To  this  class  those  also  belong,  who  exceed  every  limit  in 
these  things,  forming  an  alliance  with  Satan,  in  order  that  he  may 
give  them  a  sufficiency  of  money,  or  aid  them  in  intrigue,  or  protect 
their  stock,  or  restore  their  lost  property,  &c.,  as  magicians  and  ne- 
cromancers ;  for  all  these  place  their  hearts  and  confidence  elsewhere, 
rather  than  upon  the  true  God,  neither  do  they  expect  or  seek  any 
good  from  him. 

In  this  manner,  then,  you  easily  understand  what  and  how  much 
tills  comip.andment  requires,  namely,  the  whole  heart  of  man,  and 
entire  confidence  upon  God  alone  and  no  other.  For  you  will  be  at 
no  loss  to  judge,  that  to  have  God,  is  not  an  ability  to  seize  or  grasp 
liim  with  your  hands,  or  to  enclose  him  in  a  purse,  or  to  secure  him 
in  a  chest :  but  this  is  apprehending  him,  when  the  heart  embraces 
him  and  cleaves  to  him.  To  cleave  unto  him  with  the  heart,  how- 
ever, is  nothing  else,  but  to  depend  upon  him  wholly.  For  this 
reason  he  desires  to  divert  us  from  all  external  things,  and  to  draw 
us  unto  himself,  because  he  is  the  only  eternal  good.  As  if  he 
should  say :  all  that  you  have  hitherto  sought  from  the  saints,  and 
for  which  you  have  defH^nded  upon  Mammon,  or  upon  some  other 
source,  expect  of  me,  and  eslct m  me  as  him  who  will  assist  you,  and 
bless  you  abundantly  with  all  good. 

From  this,  thcii,  vou  can  form  an  idea  of  what  the  true  honor 
a;i.l  worship  of  (Jo  I  ar;-,  wjiich  are  acceptable  to  him,  and  which  he 


440  THE    LARGER    CATECHISM. 

also  commands  under  the  penalty  of  eternal  wrath  ;  namely,  that  the 
heart  should  have  no  consolation  and  confidence  but  in  him,  and 
should  not  permit  itself  to  be  torn  away  from  him,  hazarding;  and 
encountering  all  that  is  upon  earth  for  him.  On  the  other  hand, 
you  can  easily  perceive  and  judge  how  the  world  practise  idolatry  and 
mere  false  services  to  God  ;  for  there  never  has  been  a  nation  so  pro- 
fligate, as  not  to  have  established  and  observed  some  kind  of  worship  ; 
for  all  have  assigned  unto  themselves  a  certain  god  to  be  reverenced, 
unto  whom  they  looked  for  blessings,  assistance,  and  consolation. 

As  for  example,  the  heathen,  who  placed  their  hope  on  power  and 
dominion,  elevated  their  Jupiter  as  Supreme  God;  others,  who  sought 
after  riches,  voluptuousness,  prosperity,  and  success,  venerated  Her- 
cules, Mercury,  Venus,  or  others.  Pregnant  females,  claimed  Di- 
ana or  Lucina  for  protection.  And  thus,  to  whatever  each  one's 
heart  inclines  he  makes  it  a  god  ;  so  that,  properly,  even  according 
to  the  view  of  all  heathen,  to  have  a  god,  is  to  trust  and  believe. 
But  the  defect  exists  in  this,  that  their  confidence  is  false  and  incor- 
rect ;  for  it  is  not  based  on  the  only  true  God,  without  whom  there 
is  really  no  god,  either  in  heaven  or  on  earth. 

Wherefore,  the  heathen  really  constitute  an  idol  out  of  their  own 
fantasies  and  dreams  which  they  form  concerning  God,  and  rely 
on  a  mere  nonenity.  This  is  plainly  the  case  with  all  idolatry. 
For  it  does  not  consist  merely  in  the  erection  and  adoration  of  an 
image  ;  but  especially,  does  it  consist  in  the  heart  which  is  intent  on 
something  else,  seeking  help  and  consolation  from  creatures,  saints 
or  demons,  and  not  embracing  God,  nor  regarding  him  as  merciful 
as  he  really  is;  much  less  believing  that  the  good  which  it  receives, 
proceeds  from  him. 

There  is,  moreover,  another  species-  of  false  service  to  God  and  of 
extreme  idolatry,  which  we  have  hithei-to  exercised,  and  which  still 
prevails  in  the  world,  and  upon  v/hich  all  ecclesiastical  orders  are 
based,  which  refers  to  the  conscience  alone.  It  is  seeking  assistance, 
comfort,  and  salvation  in  our  own  self-devised  works,  presuming  to 
wrest  heaven  fi-om  God,  and  estimating  the  number  of  institutions 
we  have  founded,  how  often  we  have  fiisted,  held  masses,  &c.;  which 
relies  on  and  glories  in  these  things,  as  if  it  would  receive  nothing 
from  him  as  a  favor,  but  desires  to  acquire  or  superabundantly  to 
merit  it  of  itself,  precisely  as  if  God  must  be  at  our  service,  and  our 
debtor,  but  we  his  creditors.  What  else  is  this,  but  constituting  out 
of  God  a  useless  representation,  yes,  an  idol,  [Poino?ia,  .'Jpfelgotf,') 
and  regarding  and  elevating  one's  self  as  God  ?  But  this  is  rather 
too  subtile  to  be  compre)ien<ied  bv  yomig  jiupils- 


OF    THE    FIRST     COMMANUMKNT.  441 

But  in  order  that  they  may  correctly  observe  and  retain  the  mean- 
ing of  this  commandment,  this  may  be  mentioned  to  the  inexperienc- 
ed, that  we  should  rely  upon  God  alone,  and  look  unto  him  for  all 
good,  and  await  it  from  him,  us  the  one  who  gives  us  body,  life,  meat, 
drink,  nourishment,  health,  protection,  peace,  and  all  temporal  and 
spiritual  blessings ;  and  in  addition,  guards  us  against  every  misfor- 
tune, and,  if  any  adversity  befalls  us,  he  aids  and  delivers  us;  so  that 
God  alone,  as  fully  stated,  is  he  from  whom  we  receive  all  good,  and 
by  whom  we  are  delivered  from  every  mislbrtune.  Hence,  I  con- 
clude that  we  Germans,  from  ancient  times,  call  God  (more  beauti- 
fully and  elegantly,  than  any  other  language)  even  by  this  name, 
deriving  it  from  the  word  Gut  (good),  as  he  who  is  an  eternal  foim- 
tain-head  which  overflows  with  pure  good,  and  from  which  issues 
all  that  is  and  can  be  called  good. 

For  even  if  much  good  is  otherwise  obtained  from  men,  it  is,  how- 
ever, still  received  fioni  God  :  ibr  it  is  eti'ected  through  his  command 
and  order.  For  our  parents  and  all  who  are  in  authority,  are  com- 
manded to  do  all  kinds  of  generous  offices  to  us,  as  well  as  each  one 
towards  his  neighbor :  so  that  we  do  not  receive  these  from  them, 
but  from  God  through  them.  For  the  creatures  are  only  the  hand, 
the  channel,  and  the  medium,  through  which  God  gives  all  things, 
as  he  gives  the  mother's  breasts  and  milk  to  nourish  her  infant,  and 
grain  and  every  kind  of  vegetables  springing  from  the  earth  for  sup- 
port; none  of  which  blessings  or  products  a  creature  is  able  to  pro- 
duce by  himself. 

For  this  reason,  no  person  should  undertake  to  receive  or  to  pre- 
sent any  thing,  unless  it  be  commanded  of  God,  that  it  be  acknowl- 
edged as  his  gift,  and  thanks  returned  to  him  for  it,  as  this  command- 
ment requires.  These  inedia,  therefore,  for  the  reception  of  bene- 
fits through  the  creatures,  are  not  to  be  rejected;  nor  should  other 
ways  and  means  than  those  which  God  has  commanded,  be  sought 
through  presumption  ;  for  this  is  not  receiving  from  God,  but  seeking 
from  one's  self. 

Let  each  one,  then,  be  careful  in  himself  that  this  commandment 
above  all  things,  be  greatly  and  highly  esteemed,  and  that  it  be  not 
regarded  with  derision.  Ask  anil  search  your  own  heart  carefully, 
and  you  will  truly  dissever  whether  it  cleaves  to  God  alone,  or  not. 
If  you  have  a  heart  which  can  look  unto  him  for  all  good,  especially 
in  time  of  need  and  want,  as  well  as  reject  and  forsake  all  that  is  not 
God,  you  have  ihe  true  and  the  only  God.  Again,  if  it  cleaves  to 
sixnethiug  else,  fi-o;u  which  it  evpecis  m<ire  benefits  and  assistance, 


442'  THE    LARGER    CATECHISM. 

than  from  God,  and  does  not  approach  him,  but  flees  from  him, 
when  adversity  surrounds  it, — you  have  an  idoL 

In  order,  then,  to  let  us  know  that  it  is  not  the  will  of  God  that 
this  commandment  should  be  lightly  esteemed,  but  sincerely  ob- 
served, he  has  af! joined  to  it,  first,  a  terrible  menace,  afterwards,  a 
beautiful  and  consolatory  promise  ;  which  should  be  diligently  urged 
and  impressed  upon  young  people,  so  that  they  may  take  them  into 
consideration,  and  retain  them  : 

"  I  the  Lord  thy  God  am  a  jealous  God,  visiting  the  iniquity  of 
the  fathers  upon  the  children  unto  the  third  and  fourth  generation 
of  them  that  hate  me ;  and  showing  mercy  unto  thousands  of  them 
that  love  me,  and  keep  ray  commandments." 

These  words  relate,  indeed,  to  all  the  commandments,  as  we  shall 
hereafter  show,  but  they  are  here  appiicfi,  with  gi'eat  justice,  to  this 
chief  commandment,  as  the  human  body  is  guided  by  the  wisdom 
and  prudence  of  the  hearl,  upon  wiiich  the  happiness  of  life  chiefly 
depends.  Learn,  then,  from  these  words  the  wrath  of  God  against 
that  man  who  depends  on  any  other  being  ;  that  his  anger  ceases  not 
even  to  the  fourth  generation  ;  that  we  are  not  so  secure,  so  well 
fortified  as  the  unclevout  imagine,  who  pretend  that  little  depends 
upon  these  things.  On  the  contrary  let  us  learn  how  benevolent 
and  gracious  he  is,  how  his  beneficent  goodness  extends  over  many 
thousands  of  those  who  trust  and  believe  in  him  with  their  whole 
heart.  He  is  a  God  who  docs  not  suffer  us  to  turn  away  from  hira 
■with  impunity  ;  nor  will  his  anger  subside  till  in  the  fourth  genera- 
tion, even  until  we  shall  be  entirely  exterminated.  He,  therefore, 
Welshes  to  be  feared, — not  to  be  despised. 

This  he  has  also  shown  in  ail  past  history,  as  the  Scriptures 
abundantly  testify,  and  experience  still  teaches  daily  ;  for  from  the 
beginning  he  has  entirely  extirpated  all  idolatry,  and,  on  account  of 
it,  has  overthrovv'n  both  Jews  and  Gentiles,  as  he  now  in  our  day 
also  overthrows  all  false  worship,  so  that  ultimately,  all,  who  per- 
sist in  it,  must  he  destroyed.  Therefore,  although,  at  the  present 
day,  haughty,  mighty,  and  opulent  misers  are  found,  who- insolently 
depend  on  their  mammon,  disre^-ardiul  of  God's  anger  or  pleasure, 
as  if  they  would  without  hesitation  venture  to  withstand  his  wrath  ; 
yet  they  shall,  however,  not  be  able  to  accomplish  it,  but  before  they 
are  aware  of  it,  they  shall  be  wrecked  with  all  upon  which  they  have 
depended,  even  as  all  others  have  been  destroyed,  who  presumed  to 
be  more  secure  and  powerful. 

And  on  account  of  these  obstinate  persons  who  imagine  that  be- 
rau.'-e  God  connives  for  a  time,  and  permits  them  to  rest  in  their  se- 


OF    THE    FIRST    COMMANDMENT, 


443 


curity,  ihal  he  is  unconscious  of  it,  or  feels  no  concern  about  it,  he 
must  necessarily  execute  his  \vrath  and  his  punishment,  since  he 
cannot  forp;et  it  until  it  is  visited  on  children's  children,  so  that  every 
one  may  perceive  and  observe  that  with  him  there  is  no  jest.  For 
these  are  those  to  whoni  he  refers,  when  he  says :  "  Them  that  hate 
me ;"  that  is,  those  who  persist  in  their  pride  and  hauprhtiness,  un- 
willing to  hear  that  which  is  preached  or  proclaimed  to  them.  If  they 
are  reproved,  so  that  they  may  judge  themselves  and  amend  their 
lives,  before  the  punishment  is  executed,  they  become  furious  and 
enraged,  so  that  they  really  deserve  wrath  ;  as  we  daily  ex{)erience 
at  the  present  time  in  bishops  and  princes. 

But  terrible  as  are  these  menacing  words,  so  much  the  more  pow- 
erful is  the  consolation  contained  in  the  promise,  that  those  confid- 
ing in  God  alone,  shall  be  certain  that  he  will  manifest  mercv  to 
them  ;  that  is,  exhibit  pure  goodness  and  favor,  not  onlv  to  them,  but 
also  to  their  children,  unto  thousands  and  thousands  of  generations. 
This  should  indeed  move  and  urge  us  to  place  om-  heai'ls  on  God, 
with  full  confidence,  if  we  desire  to  have  all  blessings,  temporal  and 
eternal,  since  the  Supreuie  Majesty  itself  so  kindly  oiTers,  so  affec- 
tionately induces,  and  so  abundantly  promises. 

Let  each  one,  then,  rellect  seriously  and  profoundly  upon  this  mat- 
ter, so  that  it  may  not  be  regarded  as  having  been  declared  by  a  man; 
for  it  efiects  for  you  eitlier  eternal  salvation,  blessings,  and  happi- 
ness, or  everlasting  wrath,  misery,  and  grief.  What  more  would 
you  have  or  desire,  than  his  promise  so  affectionate,  that  he  will  be 
yours  with  every  blessing,  and  protect  and  assist  you  in  every  ne- 
cessity ?  But  alas  I  here  is  the  defect,  the  world  does  not  believe 
any  of  these,  or  regard  them  as  being  the  words  of  God,  be- 
cause it  sees  that  those  who  place  their  trust  in  God,  and  not  on 
mammon,  suffer  grief  and  want,  and  the  devil  opposes  and  resists 
them,  so  that  they  may  obtain  no  money,  favor,  or  honor,  nay, 
scarcely  sustain  life.  x\gain,  those  who  serve  manunon,  have  pow- 
er, favor,  honor,  and  wealth,  and  every  convenience  in  the  sight  of 
the  world.  We  must,  therefore,  embrace  these  words,  even  in  oj> 
position  to  this  apparent  contradiction,  and  know  that  they  do  not 
lie  or  deceive,  but  that  they  must  be  verified. 

Reflect  for  yourself,  or  make  inquiry,  and  tell  me,  what  have  those 
ultimately  accomplished,  who  have  devoted  their  whole  care  and  at- 
tention 1o  the  accumulation  of  great  wealth  and  possessions?  And 
you  will  find,  that  they  have  lost  labor  and  toil,  or,  even  if  they  ac^ 
cumulated  great  treasures,  they  decayed  and  went  to  dust,  so  that 
ihey  th<'msrlves  never  rnjn\pd  their  possessions^  nor  did  tJbeir  wealth 


444  THE    LARGER    CATECHISM. 

descend  even  to  the  third  generation.  You  will  find  examples 
enough  in  all  history  and  in  the  experience  of  aged  persons,  to  this 
effect;  only  observe  them,  and  turn  your  attention  to  them.  Saul 
was  an  illustrious  king,  chosen  of  God,  and  a  pious  man  ;  but  when 
he  was  established  on  his  throne,  and  permitted  his  heart  to  decline 
from  God,  depending  on  his  crown  and  power,  he  lost  all  his  autho- 
rity and  possessions,  with  al!  that  he  had,  even  so  that  none  of  his 
chikh'en  survived.  Again,  David  was  a  poor  man,  so  persecuted 
and  despised,  that  his  life  was  nowhere  secure ;  yet  he  was  to  be 
preferred  to  Saul,  and  become  king  ;  for  these  words  had  to  continue 
and  be  verified,  since  God  cannot  lie  or  deceive.  Do  not  then  allow 
the  devil  and  the  world  to  deceive  you  with  the  outward  appearance, 
which  truly  endures  for  a  time,  but  ultimately  vanishes. 

Let  us,  therefore,  carefully  study  the  first  commandment,  so  that 
we  may  see  that  God  will  not  suffer  any  presumption  or  reliance  on 
any  thing  else,  and  that  he  requires  nothing  more  of  us  than  a  cor- 
dial confidence  of  all  good  from  himself,  in  order  that  w^e  may  pro- 
ceed judiciously  and  correctly,  and  use  all  the  blessings  which  he 
confers,  not  otherwise  than  a  mechanic  uses  his  tools  or  materials  in 
his  vocation,  and  afterwards  places  them  away;  or,  than  a  traveller 
enjoys  an  inn,  nourishment,  and  a  couch  ;  only  for  temporal  necessa- 
ries,— each  one  in  his  condition  according  to  the  order  of  God,  not 
permitting  any  thing  to  become  his  lord  or  idol.  This  is  sufficient 
concerning  the  first  commandment,  which  it  was  necessary  for  us  to 
explain  at  length,  since  upon  it  the  sum  and  source  of  ail  piety  turn, 
because,  as  we  have  already  said,  if  the  heart  is  reconciled  with  God, 
and  this  commandment  is  observed,  all  the  others  follow  properly. 


THE    SECOND    COMMANDMENT. 

Thou  shalf  not  take  the  name  of  God  in  vain. 

Precisely  as  the  first  commandment  instructs  our  hearts  and  in- 
culcates fiiith,  so  this  commandment  conducts  us,  and  directs  our 
lips  and  tongues  towards  God.  For  the  first,  which  proceeds  from 
the  heart  and  exhibits  itself,  is  language.  Now,  as  I  have  given  in- 
struction above  how  to  answer,  what  it  is  to  have  a  God  :  so  you 
raust  likewise  learn  to  comprehend  in  a  simple  manner  the  meaning 
of  this  and  all  commandments,  and  to  recite  them.  When  it  is  ask- 
ed : — How  do  you  understand  the  second  commandment,  or  what  is 
meant  by  a  vain  use  or  misapplication  of  God's  name?  Answer  in 
the. most  brief  manner  thus; — This  is  misusing  the  name  of  God, 


OF    THE    SECOND    COMMANDMENT.  445 

when  any  one  mentions  God  the  Lord,  in  whatever  manner  it  may 
occur,  for  the  confirmation  or  defence  of  falsehood  or  any  other  spe- 
cies of  vice.  Therefore,  so  much  is  commanded,  in  order  that  no 
one  may  repeat  the  name  of  God  with  levity,  or  take  it  in  his  lips, 
when  the  heart  is  at  the  same  time,  or  at  least  should  be  conscious 
of  the  opposite ;  for  instance,  among  those  who  make  oath  before  a 
court  of  justice,  and  one  party  bears  false  witness  against  the  other. 
For  there  is  no  way  in  which  the  name  of  God  can  be  more  misused, 
than  in  falsifying  and  deceiving  by  it.  Let  this  be  considered  the 
plain  and  simple  meaning  of  this  commandment. 

From  this  every  one  can  easily  calculate  for  himself  when  and 
how  variously  the  name  of  God  is  misused,  although  it  is  impossible 
to  enumerate  all  the  abuses ;  let  it  however  be  briefly  said  that  the 
divine  name  is  abused,  first,  in  political  transactions  and  secular  mat- 
ters, which  concern  pecuniary  interests,  property  and  honors,  wheth- 
er it  be  publicly  before  court,  in  the  market,  or  some  other  place,  in 
which  persons  swear  or  make  false  oath  by  the  name  of  God,  or  ap- 
peal to  their  souls  to  sustain  tiie  matter.  And  especially  is  this  cus- 
tomary in  matrimonial  affairs,  v.'here  tvro  associate  and  privately  be- 
troth themselves  to  each  other,  and  aRerwards  deny  with  an  oath 
the  affiance.  But  most  of  all  does  this  abuse  occur  in  spiritual  mat- 
ters which  concern  the  conscience,  when  false  preachers  arise  and 
deliver  their  lying  errors  for  the  Word  of  God. 

Behold,  all  this  is  decorating  one's  self  with  the  name  of  God,  or 
it  is  a  desire  to  be  fair  and  righteous,  whether  it  happens  in  ordinary 
secular  transactions,  or  in  high  subtle  matters  of  faith  and  doctrine. 
And  slanderers  also  belong  to  the  class  of  liars,  not  only  the  most 
rude,  who  are  well  known  to  every  one,  and  who  without  fear  dis- 
grace the  name  of  God,  (who  belong  not  to  our  school,  but  to  that 
of  the  executioner,)  but  also  those,  who  blaspheme  the  truth  and 
Word  of  God,  and  impudently  affirm  that  it  is  of  the  devil :  concern- 
ing these  persons  it  is  not  necessary  at  present  further  to  speak. 

Here  then,  let  us  learn  and  take  to  heart  how  much  depends  on 
this  commandment,  so  that  we  may  with  all  diligence  guard  our- 
selves against,  and  dread  every  kind  of  abuse  of  the  di\  ine  name  as 
the  greatest  sin  which  can  be  externally  committed.  For  lying  and 
deceiving,  are  in  themselves  great  sins ;  but  they  become  much  more 
weighty  when  men  wish  to  justify  them,  and  refer  to  the  name  of 
God  to  confirm  them,  and  make  it  a  pretext  for  turpitude,  so  that 
from  one  lie,  a  twofold  falsehood,  yes,  a  series  of  falsehoods,  results. 

God  has,  for  this  reason,  annexed  also  to  this  commandment  a  sol- 
emn threat,  which  reads  tlius  :  "For  the  Lord  will  not  hold  him 


446  THE    LARGKK    CATECHISM. 

guiltless  that  taketh  his  name  in  vain."  That  is,  it  shall  not  be  al- 
lowed in  any  one,  nor  passed  by  ■with  impunity.  For  as  little  as 
God  will  leave  unavenged,  the  turning  away  of  our  hearts  from  him, 
so  little  will  he  suffer  us  to  use  his  name  as  a  disguise  for  falsehood. 
But  alas!  it  is  a  general  misfortune  in  the  world,  that,  few  as  there 
are  who  cordially  rely  on  God  alone,  there  are  equally  few  who  do 
not  use  the  name  of  God  for  tlefending  falsehood  and  all  manner  of 
wickedness, 

For  this  disingenuous  propensity  we  all  possess  by  nature,  that,  who- 
ever has  conuiiilted  a  erime,  ardently  desires  to  disguise  and  conceal 
his  disgrace  ;  and  there  is  no  one  so  audacious  as  to  boast  in  presence 
of  any  one  of  the  crime  which  he  has  perpetrated  :  all  would  rather 
have  it  kept  concealed  than  to  have  it  known.  For  if  you  charge 
a  person  v»'ith  something  of  this  kind,  he  will  abuse  the  name  of  God, 
by  representing  his  viiiany  as  })ietv,  his  disgrace  as  an  honor.  This 
is  the  common  course  of  the  world,  like  a  great  deluge  overilowing 
every  region  of  country.  Therefoie  we  have  as  reward  that  which 
we  seek  and  deserve,  pestilence,  wars,  famines,  destructive  fii'cs  and 
inundations,  impious  wives,  children,  and  domestics,  and  all  kinds  of 
evil.  From  what  other  source  should  so  much  calamity  originate? 
It  is  still  a  great  favor  that  the  earth  supports  and  nourishes  us. 

It  is  therefore,  above  all  things,  necessary  to  train  up  and  accustom 
young  people  to  hold  high  in  their  estimation  this  commandment 
and  others,  and  if  they  transgress,  they  should  immediately  be  check- 
ed, the  commandment  should  be  presented  to  them,  and  contin- 
ually be  impressed,  in  order  that  they  may  be  reared  up,  not  only  by 
chastisement,  but  also  in  tear  and  reverence  to  God. 

Thus  you  perceive  then,  what  an  abuse  of  the  divine  name  is; 
namely,  (in  order  to  a  brief  recapitulation,)  to  use  it  eitiier  simply  in 
defence  of  falsehood,  and  in  publishing  any  thing  which  is  not  true, 
or  in  cursing,  swearing,  deceiving,  and  in  short,  in  whatever  manner 
a  person  may  desire  to  commit  evil,  it  is  necessary,  moreover,  for 
you  to  know  how  the  name  of  (iod  may  be  used  correctly  ;  for  by 
these  words,  which  he  declares:  "  Thou  shalv  not  take  the  name  of 
God  in  vain,"  he  gives  us  to  understand  that  his  name  should  be  used 
in  a  proper  manner.  For  it  was  revealed  and  given  to  us  for  the 
very  purpose  of  being  used  to  our  benefit.  It  conclusively  follows, 
since  it  is  here  forbidden  to  use  the  divine  name  in  defence  of  false- 
hood or  vice,  that  it  is,  on  the  other  hand,  commanded  to  use  it  in 
defence  of  truth  and  all  honorable  actions;  for  instance,  if  a  jierson 
swears  truthfully  whej-e  required  and  wheie  it  is  necessary  ;  also  when 
■we  teach  correctly  ;  when  wc  invoke  lids  name  in  a(i  versity,  praising  it 


OF    THE    SECOND    COMMANDMENT.  447 

and  returning  Ihaiiks  to  it  in  prosperity.  All  of  which  is  comprised 
and  cominnnded  as  it  were  in  a  snininary,  in  the  fiftieth  Psalm,  verse 
15:  "  Call  upon  me  in  the  day  of  trouble;  I  will  deliver  thee,  and 
thou  shalt  glorify  me."  In  all  these  cases  the  invocation  is  sincere 
and  his  name  used  appropriately  ;  or,  as  the  Lord's  Prayer  expresses 
it,  it  is  hallowed. 

In  this  manner  you  have  the  sum  of  this  whole  commandment  il- 
lustrated. And  from  this  view  it  is  easy  to  solve  the  question,  with 
which  many  teachers  have  perplexed  themselves  :  why  is  it  forbidden 
in  the  Gospel  to  swear,  when  at  the  same  time  Christ,  St.  Paul,  and 
other  saints  have  tVequently  sworn  ?  This  is  briefly  the  meaning  : 
no  one  should  svv'car  to  wicked  things,  that  is,  to  falsehoods,  and  in 
cases  in  which  it  is  unnecessary  ;  but  in  allowable  cases  and  for  the 
benefit  of  our  neighbors  we  should  make  oath  ;  for  it  is  really  a  good 
deed,  through  which  God  is  praised,  truth  and  justice  established, 
falsehoo<l  suppressed,  the  parties  reconciled,  obedience  exhibited,  and 
contentions  settled ;  for  here  God  himself  interposes,  and  discrimi- 
nates between  justice  and  injustice,  good  and  evil.  But  if  one  par- 
tv  swear  falselv,  they  have  their  sentence,  that  they  shall  not  escape 
punishment.  And  even  if  it  be  delayed  for  a  while,  nothing  shall 
])rosper  for  them  of  that  which  they  obtain  by  perjury,  and  hold  in 
their  possession  :  and  they  shall  never  enjoy  it  peaceably  ;  as  I  have 
observed  in  many  persons  who  abiureil  their  matrimonial  vows,  that 
they  afterwards  enjoyed  no  pleasant  hours,  nor  healthful  days,  and 
thus  they  were  miserably  injured  both  in  body  and  soul,  as  well  as 
in  property. 

For  this  reason  I  say  and  admonish,  as  before,  that  children  should, 
in  due  time,  be  trained  up,  by  admonition  and  warning,  by  restraint 
and  chastisement,  to  avoid  falsehood,  and  especially  the  use  of  God's 
name  to  confirm  it.  For  if  they  are  allowed  to  indulge  this  prac- 
tice, nothing  good  will  result  from  it;  as  it  is  now  evident  that  the 
world  is  worse  than  it  formerly  was,  and  that  there  is  no  govern- 
ment, obedience,  fidelity,  or  faith  existing,  but  an  audacious,  ungov- 
ernable race,  with  whom  neither  instruction  nor  punishment  avails 
any  thing.  All  v/liich  is  an  exhibition  of  the  displeasure  of  God,  on 
account  of  such  wilful  contempt  of  this  commandment. 

They  should,  moieover,  be  urged  and  induced,  on  the  other  hand, 
to  venerate  the  name  of  God,  and  continually  to  have  it  in  their  lips 
in  all  that  mav  occur  and  present  itself  before  their  eyes;  for  this  is 
the  true  honor  of  th'-  divine  name,  to  expect  all  consolation  of  him, 
Hrul  to  call  i!;':):i  liiin  for  the  same,  so  that  the  heart  (as  we  have  al- 


448  THE    LAKGER    CATECHISM. 

ready  stated)  first  gives  God  his  honor,  through  faith,  afterwards 
the  Hps,  through  confession. 

This  is  a  salutary  and  useful  custom,  and  very  effectual  against 
the  devil,  who  is  continually  around  us,  and  lurking  about  for  an 
opportunity  to  bring  us  into  sin  find  shame,  into  difficulty  and  mise- 
ry, but  very  reluctantly  hears,  and  cannot  long  abide  if  the  name  of 
God  is  mentioned  and  implored  from  the  heart ;  and  many  terrible 
and  calamitous  disasters  would  befall  us,  if  God,  through  the  invo- 
cation of  his  name,  did  not  protect  us.  I  have  felt  and  truly  expe- 
rienced myself,  that  frequently  sudden  and  grievous  misfortunes  have 
been  averted  and  removed,  during  such  supplication.  To  conquer 
the  devil,  I  say,  we  should  continually  have  this  sacred  name  in  our 
lips,  so  that  he  may  not  be  able  to  injure  us  as  he  desires. 

It  also  conduces  to  this  effect  in  all  casual  dangers  and  distresses, 
if  we  cultivate  the  habit  of  comnntting  ourselves  unto  God  daily, 
with  soul  and  body,  wife  and  children,  domestics  and  all  that  we 
have.  From  this  custom  the  recital  of  benedictions,  short  pray- 
ers, and  other  morning  and  evening  blessings,  has  originated  and 
continues  to  exist.  Again,  children  should  be  exercised  in  uttering 
a  prayer  w^hen  any  thing  terrific  and  horrible  is  seen  or  heard,  say- 
ing : — Lord  God,  protect ; — Help,  beloved  Lord  Christ.  So  again, 
on  the  other  hand,  when  any  thing  good  occurs  unexpectedly,  no 
matter  how  insignificant  it  is,  we  should  say  : — God  be  praised  and 
thanked, — This  he  has  conferred  on  us, — ^just  as  the  children  were 
accustomed  in  former  times  to  fast,  and  pray  to  St.  Nicholas  and 
other  saints.  But  the  practice  we  recommend,  would  be  acceptable 
and  more  pleasing  to  God,  than  any  monastic  life  or  Carthusian 
sanctity. 

Thus,  in  a  manner  adapted  to  their  capacities  and  juvenile  tastes, 
we  might  train  the  young  in  the  fear  and  honor  of  God,  so  that  the 
first  and  second  commandments  might  move  on  harmoniously,  and  be 
in  continual  exercise.  Then  something  good  might  be  accomplished, 
and  persons  might  grow  up,  in  whom  a  whole  country  could  rejoice 
and  delight ;  and  this  would  be  the  proper  method  for  rearing  up 
children  correctly,  since  they  can  be  gained  by  affection  and  tender- 
ness. For  that  which  we  enforce  by  the  rod  and  chastisement  alone, 
produces  no  good  effect ;  and  even  if  it  succeeds  to  a  considerable 
extent,  they  wull  not  however  continue  dutiful  longer  than  the  rod 
lies  on  them.  But  here  it  takes  root  in  the  heart,  if  God  is  feared 
more  than  the  rod  and  staff.  This  I  state  in  a  manner  so  simple, 
for  the  benefit  of  the  young,  that  it  may  at  some  time  have  its  effect ; 
for  while  we  are  preaching  to  children,  we  must  also  prattle  with 


J- THERMS  VIEW  OF  THE  SAUBATH. 

'U/,  : 


OF    THE    THIRD    COMMANDMENT.  449 

them.  Thus  we  have  provided  against  the  abuse  of  the  divine  name, 
and  tauglit  its  proper  use  ;  which  should  consist  not  only  in  words, 
but  also  in  practice  and  conduct,  so  that  we  may  know  that  it  is 
well-pleasing  to  God,  and  that  he  will  as  abundantly  reward  it,  as 
he  will  horribly  punish  that  abuse. 

THE    THIRD    COMMANDMENT. 

Thou  shall  sanctify  the  Sahhath-day. 

We  have  named  the  Sabbath-day  after  the  Hebrew  word  Sabbat hf 
which  properly  signifies  to  rest,  that  is,  to  cease  from  labor  ;  hence 
we  are  accustomed  to  say  :  Cease  working,  or  sanctify  the  Sabbath. 
Now,  in  the  Old  Testament,  God  selected  the  seventh  day,  and  de- 
signed it  as  a  cessation  from  labor,  and  commanded  it  to  be  kept  holy 
in  preference  to  all  others ;  but  with  respect  to  this  external  cessa- 
tion from  labor,  this  comman(hnent  was  desi(z:ned  for  the  Jews  only, 
that  they  should  cease  and  rest  from  secular  labor  or  employments, 
so  that  both  man  and  beast  might  be  refreshed,  and  not  exhausted 
by  constant  labor.  They  aflerwards,  however,  viewed  it  in  a  man- 
ner too  contracted,  and  they  grossly  misused  it,  so  that  they  censured  it 
in  Christ  also,  and  could  not  tolerate  such  works  as  they  themselves 
had  performed  on  that  day,  as  we  read  in  the  Gospel ;  precisely  as 
if  this  commandment  were  fulfilled  in  not  performing  any  external 
work,  which  was  not,  however,  the  design,  but  it  was  more  particu- 
larly intended  that  they  should  sanctify  the  Sabbath,  or  day  of  rest, 
as  we  shall  hear. 

This  commandment,  therefore,  wiih  respect  to  its  outward  and 
literal  sense,  does  not  concern  us  Christians  ;  for  it  is  wholly  an  ex- 
ternal thing,  like  other  ordinances  of  the  Old  Testament,  confined 
to  certain  conditions,  persons,  times,  and  places,  which  are  all  now 
abrogated  through  Christ.  But  in  order  that  we  may  draw  up  for 
the  uninformed,  a  Christian  sense  of  what  God  requires  of  us  in  this 
commandment,  it  is  necessary  to  observe,  that  we  keep  the  Sabbath- 
day,  not  for  the  sake  of  intelligent  and  matured  Christians;  for 
these  have  no  need  of  it  :  but  in  the  first  place,  on  account  of  physi- 
cal reasons  and  necessities  which  nature  teaches  and  requires  for  the 
common  mass  of  people,  men-servants  and  maid-servants,  who  at- 
tend during  the  whole  wet-k  to  their  labor  and  employments,  so  that 
they  may  also  have  a  rlav  set  apart  for  rest  antl  recreation  :  in 
the  second,  mostly  iVir  tlie  purpose  of  enabling  us  to  embrace  time 
and  opportuuitv  on  thesr  S;ii)hath-clavs,  (^sincp  we  cannot  otherwise 

o7 


450  THE    LARGER    CATECHISM. 

embrace  them,)  to  attend  to  divine  service,  so  that  we  may  assemble 
ourselves  to  hear  and  treat  of  the  Word  of  God,  and  to-  praise  him, 
by  singing  and  prayer. 

But  this,  I  say,  is  not  so  confined  to  time,  as  it  was  among  the 
Jews,  that  it  must  be  precisely  this  or  that  day ;  for  one  day  is  not 
better  in  itself  than  another,  but  it  should  be  daily  attended  to ;  but 
since  the  common  class  of  people  cannot  attend  to  it,  we  should  re- 
serve one  day  in  the  week,  at  least,  for  this  purpose.  Inasmuch, 
however,  as  Sunday  has  been  set  apart  from  old  for  this  purpose, 
we  should  therefore  let  it  remain  so,  that  the  Sabbath  may  be  ob- 
served with  uniformity^  and  that  no  one  create  disorder  through  un- 
necessary innovation.  This  is  accordingly  the  simple  meaning  of 
this  commandment,  that,  since  festivals  are  observed,  they  should  be 
devoted  to  the  study  of  God'^s  Word  ;  so  that  this  day  is  most  appro- 
priate for  preaching  the  Gospel,  for  the  sake  of  the  young  and  the 
indigent  ;^  yet  we  should  not  view  this  cessation  from  labor  in  a  man- 
ner so  contracted,  as  forbicWing  either  casual  labor  which  we  cannot 
avoid. 

Wherefore,  when  it  is  asked,  what  is  meant  by  the  declaration, 
Thou  skalt  sanctify  the  Sabbath-day ?  Reply: — To  sanctify  the 
Sabbath-day,  signifies  to  keep  it  holy.  What  then  is  implied  by 
keeping  it  holy  ?  Nothing  else  but  to  be  employed  in  holy  words 
and  actions ;  for  this  day  needs  no  sanctification  for  itself,  because  it 
is  created  holy  in  itself;  but  God  desires  it  to  be  holy  to  you.  Thus 
it  becomes  holy  and  unholy  on  your  account,  if  you  perform-  holy 
or  unholy  things  on  it. 

How,  then,  is  this  sanctification  accomplished  ?  Not  by  remain- 
ing idle  at  home,  and  performing  no  coarse  labor,  nor  by  decorating 
the  head  with  a  wreath,  and  dressing  in  the  finest  and  best  apparel^ 
but,  as  I  have  said,  by  being  engaged  in  the  Word  of  God,  and  ex- 
ercising in  it. 

And  in  truth  we  Christians  should  always  observe  such  holiday^ 
performing  nothing  but  holy  duties;  that  is,  we  should  be  occupied 
in  the  Word  of  God  daily,  and  bear  it  on  our  lips  and  in  our  hearts. 
But  since  all  of  us,  as  already  said,  have  not  time  and  leisure,  we 
must  devote  a  few  hours  during  the  week  to  the  young,  or  at  least 
a  day  to  the  multitude^  so  that  we  may  be  concerned  about  this 
alone,  and  especially  urge  the  Ten  Commandments,  the  Creed,  and 
the  Lord's  Prayer,  and  thus  regulate  the  whole  course  of  our  life 
and  employment  according  to  the  Word  of  Got!'.  Now,  at  whatever 
time  this  duty  is  earnestly  attended  to,  then  a  holiday  is  observed 
correctly,  when  it  is  not,  it  should  not  he  called  a  Christian"  kSaUbath; 


,t.    J  jio     .  :     ,     ,\ithiu    the 
jion  Church, 
hiding  upon  the  apex  of  two  dis^ 
-ations,  the  Jewish  and  the  Chris- 


t  from  the  beginning  ot  the 

;  'ory  npon  man  in  innooence. 
'"    ^H  remf'^'»'3  steadfas*-  in 


toundea  m  naiure  ami 
the  physical  and  spirit 


OK    THfi    THIRD    COMMANDMENT.  451 

lor  a  mere  remission  of  labor  can  be  observed  by  persons  who  are 
not  Christians;  as  the  whole  multitude  of  our  ecclesiastics  stand 
daily  in  the  church,  singing  ajul  exclaiming,  but  sanctify  not  the 
Sabbath-day  ;  for  they  licithcr  preach  nor  urge  the  Word  of  God, 
but  even  teacii  and  live  contrary  to  it. 

For  the  Wonl  of  God  is  the  sanctuary  above  all  sanctuaries,  yes, 
the  only  one  which  we  Christians  know  and  have.  For  even  if  we 
had  all  the  relics  of  saints,  or  holy  and  consecrated  clothes  together 
in  a  mass,  it  would  still  benefit  us  nothing  ;  for  it  is  all  a  dead  thing, 
which  can  sanctiiy  no  one.  But  the  Word  of  God  is  the  treasure 
which  makes  all  things  holy,  and  through  which  all  the  saints  them- 
selves were  sanctified.  In  whatever  hour,  then,  the  Word  of  God 
is  taught,  preached,  heard,  read,  or  considered,  the  person,  day,  and 
work,  are  thereby  sanctified, —  not  on  account  of  the  external  per- 
formance, but  on  account  of  the  Word  which  constitutes  all  of  us 
saints.  For  this  reason,  I  always  say  that  our  lives  and  works 
must  be  governed  and  directed  according  to  the  Word  of  God,  if 
they  are  to  be  well-pleasing  to  him  and  holy  ;  where  this  is  done, 
this  commandment  is  fully  and  effectually  observed.  On  the  other 
hand,  whatever  duty  and  work  are  instituted  or  performed  independent 
of  the  Word  of  God,  they  are  unholy  in  his  sight,  no  matter  how 
beautiful  and  splendid  they  may  appear,  even  if  decorated  with  the 
specious  garb  of  holiness  ;  of  this  character  are  the  humanly  institu- 
ted Ecclesiastical  Orders,  who  do  not  know  the  Word  of  God,  and 
seek  holiness  in  their  works. 

Observe  then,  that  the  power  and  efficacy  of  this  commandment, 
do  not  consist  in  cessaiio/i  frmii  labor,  but  in  keeping  it  holy ;  so 
that  this  day  has  a  particular  holy  duty.  For  other  labor  and  em- 
ployment are  not  properly  styled  holy  exercises,  unless  the  person 
be  previously  holy.  But  here  a  work  must  be  performed,  through 
which  a  person  becomes  holy  himself, — a  thing  which,  as  already 
shown,  occurs  throiigh  the  Word  of  God  alone ;  and  to  this  effect 
jilaccs,  times,  pej-^ons,  and  the  whole  external  service  of  God,  are 
appointed  and  ordained,  so  that  it  may  be  publicly  and  assiduously 
exercised- 

Since  then,  so  much  depends  on  the  Word  of  God,  that  without 
it  no  Sabbath-day  can  be  sanctified,  we  should  know  that  God  de- 
sires to  have  this  commandment  strictly  oliserved,  and  that  he  will 
punish  all  who  reject  his  Word  and. are  unwilling  to  hear  and  learn 
it,  especially  at  tiie  time  appointed  for  this  purpose.  Therefore,  not 
only  those  sin  against  this  commandment,  who  grossly  abuse  and  im- 
piously profa;:e  the  Sal.hath-dav,  r.s  those  who;  on  account  of  their 


Beautiful  Sayings  on  Ihe  CaUchIsm, 
B)  Dr.  C  p.  Kraulh- 


of  lecturet 


tact  for  us. 

It  is  called  the   Sabbath;   the  sev 
enth  tlav  ;  the  Rest  «la,v— i^  is  recor'l. 


45a  ^'a  LulT^eranit  CATKCHisM.  p^  j^ 


-c.  ^ 


avarice  or  wantonness,  neglect  to  hear  the  Word  of  God,  or  lie  in 
taverns,  full  and  stupid  like  swine ;  but  those  also,  who  listen  to  the 
Word  of  God  as  to  idle  talk,  and  attend  preaching  merely  for  the 
sake  of  fashion,  and  when  the  year  has  gone  by,  know  as  little  as 
they  did  before.  For  heretofore  it  was  the  opinion  that  the  day  was 
truly  sanctified,  if  one  mass  or  the  Gospel  was  heard  on  Sunday ;  but  no 
one  made  inquiry  about  the  Word  of  God,  nor  was  it  taughtby  any  one. 

And  now,  in  truth,  although  we  have  the  Word  of  God,  still  we 
do  not  suppress  this  abuse  ;  we  allow  persons  to  preach  to  us,  and  to 
admonish  us  continually,  but  hear  them  without  earnestness  and  con- 
cern. Knov/,  therefore,  that  it  is  not  sufficient  for  us  to  hear  only, 
but  v/e  should  also  learn  and  observe ;  and  think  not,  that  it  is  left 
to  your  discretion,  or  that  little  depends  on  it,  but  that  it  is  God's 
commandment,  who  will  require  of  you  how  you  have  heard,  learn- 
ed, and  honored  his  Word. 

In  like  manner,  those  fastidious  spirits  must  also  be  reproved, 
who,  after  having  heard  a  sermon  or  two,  are  so  vain  as  to  presume 
that  they  understand  it  perfectly  themselves,  and  have  no  further 
need  for  a  teacher.  For  this  is  even  the  sin,  which  was  heretofore 
numbered  among  irrevocable  sins,  .and  called  akedeia,  (ax/;6?ta,)  that 
is,  listlessness  or  disgust, — a  malignant  and  pernicious  calamity,  by 
which  the  devil  fascinates  and  deceives  many  hearts,  in  order  that 
he  may  overwhelm  us,  and  clandestinely  again  draw  away  from  us 
the  Word  of  God. 

Permit  us  then  to  say  to  you,  that  even  if  you  understood  the 
Word  of  God  in  tfee  most  perfect  manner,  and  were  master  of  all 
things,  you  are  still,  however,  perpetually  under  the  intluence  of 
Satan,  who  ceases  neither  day  nor  night,  in  his  endeavors  to  deceive 
you,  in  order  that  he  may  excite  in  your  heart  unbelief  and  evil 
thoughts,  against  the  former,  and  all  commandments ;  you  must,  for 
this  reason,  perpetually  have  in  your  heart,  lips,  and  ears,  the  Word 
of  God.  But  if  the  heart  remains  idle  and  the  Word  does  not  find  a 
response,  he  obtrudes  himself,  and  has  accomplished  the  injuries  be- 
fore we  are  aAvare  of  it.  The  Word  has,  moreover,  such  efficacy , 
that,  if  it  is  considered,  heard,  and  treated  of  with  sincerity,  it  never 
vanishes  without  fruit,  but  always  excites  new  ideas  and  emotions, 
and  creates  :a  pure  heart  and  pure  thoughts ;  for  it  is  not  inactive  or 
lifeless,  but  it  is  an  energetic,  living  word.  And  if  no  other  motive 
or  necessity  ur<2es  us  to  a  consideration  of  the  Divine  Word,  this 
should  excite  every  one  to  it,  since  through  it  Satan  is  alarmed  and 
repelled,  and  this  commandment  fulfil ierl,  and  since  it  is  more  ac- 
iceptable  in  the  sight  of  God,  than  all  glittering,  hypocritical  works. 


453 


THE    FOURTH    COMMANDMENT. 


We  have  hitherto  treated  of  the  first  three  commandments,  which 
have  express  reference  to  God.  First,  that  we  should  trust  in  him 
with  our  whole  heart,  fear  and  love  him  in  all  our  life.  Secondy 
that  we  should  not  misuse  his  holy  name  in  lying,  or  in  evil  deeds,  but 
use  it  to  the  praise  of  God,  and  to  the  benefit  and  salvation  of  our 
neighbors  and  ourselves.  Third,  that  we  should  hear  and  make  a 
diligent  use  of  the  Word  of  God,  on  festival  or  holidays,  in  order 
that  all  the  deeds  of  our  life  may  harmonize  with  it.  And  now  the 
other  seven  follow,  which  relate  to  our  conduct  towards  our  fellow 
men,  and  among  which  the  first  and  greatest  is : 

Tliou  shall  honor  ihy  father  and  thy  mother. 

Upon  this  paternal  and  maternal  state,  God  has  particularly  con- 
ferred praise  above  all  other  states  which  are  subordinate  to  him,  by 
commanding  us  not  merely  to  love,  but  to  honor  our  parents.  For 
in  reference  to  brothers,  sisters,  and  neighbors  in  general,  he  com- 
mands nothing  higher  than  to  love  them,  so  that  he  separates  and 
distinguishes  fiither  and  mother  from  all  other  persons  on  earth,  and 
places  them  next  to  himself.  For,  to  honor  is  much  more  exalted 
than  to  love,  as  it  embraces  not  only  love,  but  submission,  humili- 
ty, and  reverence,  which  are  due  to  the  dignity  of  the  person.  Nor 
does  he  simply  require  us  to  address  them  in  a  friendly  tone  and  with 
reverence,  but  above  all  to  conduct  and  demean  ourselves,  both  in 
our  hearts  and  in  our  deportment,  so  as  to  hold  them  in  high  esti- 
mation, and  regard  them  as  next  to  God.  For  that  which  we  should 
honor  from  our  hearts,  we  should  indeed  esteem  pre-eminently. 

It  is  necessary,  then,  that  young  persons  be  impressed  with  the 
idea  that  they  should  regard  their  parents  in  God's  stead,  and  con- 
sider that  even  if  they  be  poor,  weak,  full  of  faults,  and  peevish, 
they  are  nevertheless  a  father  and  a  mother  given  of  God.  They 
are  not  deprived  of  this  honor  on  account  of  their  deportment  or  de- 
fects; for  this  reaso)i  the  personal  appearance  of  the  parents,  how- 
ever deformed,  is  not  to  be  considered,  but  the  will  of  God  who  thus 
created  and  ordered  it.  Otherwise  we  are,  in  truth,  all  alike  in  the 
sight  of  God,  but  amongst  us  things  cannot  exist  without  this  ine- 
quality and  distinction.  For  this  reason,  it  is  also  commanded  of 
God  that  you  observe  obedience  to  me  as  your  father,  and  that  I 
have  the  superiority. 

Learn,  then,  in  the  first  place,  what  that  honor  towards  parent* 


454  THE    LARGER    CATECHISM. 

IS  which  is  required  in  this  nommandment ;  namely,  that  we  should 
esteem  them  sincerely  and  worthily,  as  the  highest  treasure  on  earth : 
should  demean  ourselves  towards  them  submissively  in  our  expres- 
sions; and  not  treat  them  maliciously,  or  look  upon  them  with  con- 
tempt or  disdain,  but  yield  to  them  in  their  claims,  and  keep  silence 
even  if  they  act  imprudently.  Finally,  we  should  manifest  this  honor 
in  our  conduct ;  that  is,  to  serve,  assist,  and  maintain  them,  by  our 
labor  and  possessions,  when  they  are  old,  sick,  feeble,  or  in  need ; 
and  all  this  not  only  willingly,  but  with  humility  and  reverence,  as 
if  it  were  done  in  the  presence  of  God.  For  whoever  knows  how 
he  should  esteem  them  in  his  heart,  will  not  let  them  suffer  from 
hunger  and  want,  but  will  regard  them  as  equal  and  superior  to 
himself,  and  impart  to  them  whatever  his  ability  and  posessions  will 
permit. 

In  the  .second  place,  observe  and  mark  how  great,  how  good,  and 
holy  a  work  is  here  proposed  for  children,  which  alas  I  is  entirely 
neglected,  and  no  one  perceives  that  God  has  commanded  it,  or  that 
it  is  a  holy,  divine  declaration  and  doctrine.  For  if  it  had  been  held 
in  this  light,  each  one  could  have  perceived  from  it,  that  those  must 
be  holy  people,  who  live  according  to  these  words  ;  consequently 
no  one  would  have  dared  to  establish  any  course  of  monastic  life,  or 
any  ecclesiastical  orders,  had  each  child  adhered  to  this  command- 
ment, and  if  he  could  have  directed  his  conscience  towards  God  and 
said :  "  If  I  am  to  perform  good  and  holy  works,  I  know  of  none 
indeed  that  are  better  than  to  render  all  honor  an.!  obedience  to  my 
parents,  since  God  has  ordered  it  himself;  for  what  God  commands 
must  be  far  more  noble  than  all  that  we  can  devise  of  ourselves  ;  and 
since  there  can  be  found  no  higher  or  better  master  than  God,  there 
can  undoubtedly  be  no  better  doctrine  than  that  which  he  gives. 
Now,  he  teaches  abundantly  what  men  should  do,  if  they  wish  to 
perform  really  good  works ;  and  inasmuch  as  he  commands  these 
works  to  be  done,  he  implies  that  they  are  well-pleasing  to  him.  If 
then,  it  is  God  who  commands  this,  and  if  he  knows  nothing  better 
to  propose,  I  shall  be  unable  to  amend  it." 

Thus,  we  would  have  had  pious  children,  properly  instructed,  and 
well  reared,  who  would  have  remained  in  the  service  of  their  parents, 
so  that  they  might  have  see?i  great  pleasure  and  -enjoyment  in  them. 
But  no  one  has  obliged  the  command  of  God  to  be  honored  thus,  but  has 
suffered  it  to  lie  forgotten,  or  to  be  violated,  so  that  a  child  is  inca- 
pable of  reflection,  and  while  it  gapes  with  sillv  astonishment  after 
that  which  we  have  devised,  not  once  doos  jt  consult  God  on  tlie 
subject-. 


OF    THE    FOURTH    COMMANDMENT.  455 

Let  us,  iherefore,  for  God's  sake,  once  teach  younsj'  persons  to 
banish  from  before  iheu'  eyes  all  other  things,  and  fix  tiieir  attention 
first  upon  this  commandment,  and  if  they  wish  to  serve  God  with 
really  good  works,  to  periorm  that  which  is  desirable  to  their  par- 
ents, or  to  those  to  whom  they  are  subject  instead  of  their  parents. 
For  the  child,  conscious  of  this  and  observing  it,  has  the  great  con- 
solation within  his  heart,  which  enables  him  to  say  with  freedom  and 
honor  (in  defiance  of,  and  in  opposition  to  all  who  are  engaged  in 
their  own  self-chosen  works)  :  "  Behold  I  this  work  is  well-pleasing 
to  my  God  in  heaven  ;  of  this  I  am  certain."  Let  others  come  for- 
ward and  boast  of  their  great,  their  numerous,  tlieir  tedious,  and  la- 
borious works,  and  then  let  us  see  whether  they  can  produce  a  sin- 
gle work,  more  noble  and  important  than  the  obedience  due  to  father 
and  mother,  which  God  has  commanded  and  vrhich  he  places  next 
to  the  obech'ence  due  to  himself;  and  although,  where  his  word  and 
will,  maintain  their  proper  ascendency  and  obedience,  nothing  can  be 
superior  to  the  will  and  word  of  parents,  yet  this  will  and  word 
must  remain  in  due  std)scrviency  to  him,  and  must  not  conflict  with 
the  ])rece(ling  commandments. 

You  should,  therefore,  rejoice  in  your  heart,  and  thank  God,  be- 
cause he  has  chosen  you,  and  rendered  you  worthy  to  perform  a 
Avork  so  precious  and  acceptable  in  his  sight.  And  you  should  es- 
teem it  great  and  valuable,  even  if  it  is  looked  upon  by  others  as  the 
most  insignificant  and  despicable,  not  on  account  of  our  worthiness, 
but  because  it  is  comprehended  and  embraced  in  the  treasure  and 
sanctuary,  namely,  God's  Avord  and  command.  O  how^  dear  a  treas- 
ure it  would  be  to  all  Carthusians,  monks,  and  nuns,  if  they  could 
]>ro(hice  in  all  their  religious  austerities  one  single  work  before  God, 
which  was  done  accoiding  to  his  command  I  and  could  say  with  jov- 
ful  hearts  in  his  fircsence,  "We  are  now  certain  that  this  work  is 
wfll-pleasingtotheel"  Howshall  they,  thesepoor, wretched  persons, 
apj)eHr,  wben  they  sball  stand  before  God  and  all  the  world,  blush- 
ing with  shame  in  the  })resence  of  a  chilil  that  has  lived  in  obedience 
to  this  commandment,  and  when  they  must  acknowledge  that  with 
the  purposes  and  perfornuinees  of  tbeir  whole  life,  they  have  not  been 
worthy  to  serve  it  with  a  drink  of  water?  This  justly  happens  to 
them  on  account  o!"  their  diabolical  perversion,  since  they  trample 
God's  command  imder  fool,  in  torturing  themselves  to  no  purpose, 
with  their  own  Sflf-devised  works,  reaping  derision  and  shame  as 
their  i-eward. 

Should  riot  the  licnit  Imi)  ;ui(l  melf  with  joy,  when  it  goes  to  work 
and   iier'orms  tiuit  whirji  is  commanded,  so  that  it  can  say,  "Be- 


456  THE    LARGER   CATECHISM. 

hold,  this  is  more  noble  than  all  Carthusian  sanctity,  even  if  they 
torture  themselves  to  death  by  fasting  and  praying  on  their  knees 
without  intermission?"  For  in  reference  to  the  former,  we  have  an 
indubitable  declaration  and  testimony  that  he  has  commanded  it ;  but 
in  reference  to  the  latter,  he  has  not  enjoined  a  single  word.  But 
this  is  the  misfortune  and  lamentable  blindness  of  the  world,  that  no 
one  believes  it.  Thus  the  devil  has  fascinated  us  with  ftilse  holiness 
and  a  pretence  of  our  own  works. 

It  is  therefore  my  ardent  desire,  (I  repeat  it  again,)  that  we  might 
open  our  eyes  and  our  ears,  and  take  these  things  to  heart,  in  order 
that  we  may  not  at  some  time  be  led  away  again  from  the  pure  Word 
of  God,  by  the  delusive  arts  of  the  devil.  Thus  we  might  look  for 
a  happy  period  in  which  parents  covdd  enjoy  the  more  peace,  love, 
friendship,  and  harmony  in  their  families,  and  children  could  gain  the 
whole  affection  of  their  parents.  Again,  if  they  are  pertinacious, 
and  wnll  not  do  that  which  they  should,  unless  they  are  chastised, 
they  provoke  both  their  God  and  their  parents,  and  by  this  means 
deprive  themselves  of  this  treasure  anfl  peace  of  conscience,  and  bring 
upon  themselves  nothing  but  misfortunes.  And  it  is  on  this  account, 
that  we  find  the  unfortunate  state  of  affairs  now  existing  in  the 
world,  of  which  every  one  complains,  that  both  young  and  old  are 
extremely  (hssolute  and  ungovernable,  destitute  of  fear  and  honor, 
carrying  nothing  into  effect  unless  forced  by  chastisement,  and  in  a 
clandestine  manner  taking  from  each  other,  and  perpetrating  what- 
ever they  can.  On  account  of  which  God  also  punishes  them,  so 
that  they  fall  into  all  manner  of  calamity  and  distress.  And  we 
also  see,  that  parents  themselves  are  generally  uninformed;  one  sim- 
pleton instructs  another ;  and  as  the  parents  have  lived,  so  the  chil- 
dren live  after  them. 

And  this  should,  I  say,  be  the  first  and  the  greatest  consideration 
urging  us  to  an  observance  of  this  commandment,  on  account  of 
which,  if  we  were  destitute  of  parents,  we  should  desire  God  to  pro- 
pose for  us  wood  and  stone  w^hich  we  might  call  father  and  mother. 
How  much  more,  since  he  has  given  us  living  parents,  should  we  de- 
light in  being  able  to  render  honor  and  obedience  to  them,  since  we 
know  that  it  is  so  well-pleasing  to  the  Supreme  Ruler  of  the  universe 
and  to  all  angels,  and  that  it  is  so  unpleasant  to  all  devils,  —the  no- 
blest work  w'hicli  can  be  performed  after  the  high  service  of  God 
comprised  in  the  foregoing  comm.andments  I  the  giving  of  alms  and 
all  other  acts  of  benevolence,  are  still  unequal  to  it.  For  God  has 
placed  this  state  in  the  first  order,  yes,  he  has  instituted  it  in  his  own 
titead  on  earth.      This  will  and  pleasure  of  Go-^I  should  be  a  sufhcient 


OP    Tin:    KOURTH    COMMAXD^fKNT. 


457 


cause  and  inducement  for  us  to  do  \vit!i  willingness  and  delight 
whatever  we  are  able. 

We  are  indeed,  under  still  further  obligation  in  the  sight  of  the 
world,  to  be  thankful  for  the  favors  and  all  the  benefits  which  we 
have  received  from  our  parents.  But  here  the  devil  again  so  exerts 
his  influence  in  the  world,  that  children  forget  their  parents,  as  all 
of  us  forget  God,  and  no  one  considers  how  God  nourishes,  defends, 
and  protects  us,  and  how  many  blessings  he  confers  upon  our  bodies 
and  souls ;  especially  if  an  unbnppy  period  approaches,  v.'e  become 
angry,  and  murmur  with  impatience,  and  all  the  blessings  which  we 
have  received  during  our  whole  lives,  sink  into  oblivion.  Even  so 
do  we  also  act  towards  parents;  and  there  is  no  child  (hat  can  per- 
ceive and  consider  tliese  things,  unless  it  receives  grace  from  the 
Holy  Spirit.  This  wicked  disposition  and  ingratitude  of  the  world, 
God  plainly  perceives  ;  for  this  reason  he  impels  and  admonishes  us 
with  commandments,  in  order  that  each  or.?,  may  reject  v/hat  his 
parents  have  done  for  him,  learniiig  ironi  Ihis  that  he  derived  his 
body  and  life  from  them,  that  he  is  nourished  and  reared  up  by  their 
care,  without  which  there  have  been  hundi'ciis  of  limes  in  which  he 
might  have  perished  in  his  destitution.  Therefore,  it  is  rightfully 
and  propei'ly  said  by  aged  and  wise  persons:  Deo,  parent/bus  et 
'ina^iatris  non  potest  satis  grrJiie  rcpcndi ;  that  is,  it  is  impossible 
for  us  ever  to  compensate  sufficiently  God,  parents,  and  teachers. 
Whoever  observes  and  considers  this,  vrill  indeed  render  all  honor  to  his 
parents  without  compulsion,  and  act  towards  them  in  the  most  affection- 
ate manner,  as  those  through  whom  God  has  given  him  all  blessings. 

Besides  all  these  things,  this  should  also  be  considered  a  great 
motive  urging  us  the  more  to  an  ol)servancc  of  this  commandment, 
namely,  that  (rod  has  annexed  to  it  a  temporal  promise,  saying: 
"So  that  thou  mayest  live  long  in  the  lanrl  where  thou  dwellest." 
Observe  then  the  earni^stness  of  (rod  in  reference  to  this  command- 
ment, since  he  indicates  not  only  that  it  is  acceptable  with  him,  and 
that  he  has  pleasure  and  delight  in  it,  but  also  that  it  shall  be  well 
with  us,  and  we  shall  prosper  abundaiitl}',  reaping  the  enjoyments 
of  life  with  all  blessiriirs.  Tjicrefore,  St.  Paul,  Eph.  6,  2,  3,  also 
has  reference  to  it,  and  liighlv  commends  it,  where  he  savs:  "This 
is  the  first  commandment  with  promise,  that  it  may  be  well  with 
thee,  and  thou  mayest  live  long  on  the  earth."  For,  although  the 
other  commandments  have  their  protnise  also  includerl,  yet  it  is  not 
so  expressly  and  explicitly  laid  vdown  in  any  of  them  as  it  is  in  tliis  one. 

Here  then  you  have  the  fruits  an(|  the  reward  of  this  commandment, 
that  he  who  observes  it,  sh:i!l   have  quirt  d;iys,  prosperity,  and  suc- 


458  THE    LARGER   CATECHISM. 

cess  :  on  the  other  hand,  you  have  also  the  penalty,  that  he  who  i* 
disobedient,  shall  perish  the  sooner,  and  shall  not  enjoy  his  life. 
For  the  enjoyment  of  long  life  signifies  in  the  Scriptures,  not  only 
a  far  advancement  in  years,  but  the  possession  of  all  that  pertains 
to  long  life, — good  health,  wife  and  children,  subsistence,  peace,  good 
government,  &c.,  without  which  this  Hfe  cannot  be  enjoyed  happily, 
nor  prolonged  to  an  advanced  age.  Now,  if  you  will  not  obey  your 
father  and  mother,  and  receive  instruction,  then  obey  the  executioner ; 
if  you  will  not  obey  him,  then  obey  the  all-subduer,  which  is  death. 
For  in  a  word,  it  is  the  design  of  God,  either,  if  you  obey  him,  and 
render  love  and  service  to  him,  to  compensate  you  abundantly  with 
all  blessings,  or,  if  you  provoke  him,  to  send  upon  you  both  the  ex- 
ecutioner and  death.  Whence  arise  so  many  criminals,  whom  we 
must  daily  subject  to  the  gallows,  to  decapitation,  and  the  crushing 
wheel,  unless  it  is  from  disobedience  ?  Because  they  would  not  suf- 
fer themselves  to  be  reared  up  in  piety,  and  in  this  way,  through  the 
judgment  of  God,  they  cause  us  to  behold  their  misfortunes  and  dis- 
tresses. For  very  often  does  it  happen  that  such  reprobate  persons 
die  an  unnatural  and  untimely  death. 

But  the  pious  and  the  obedient  have  the  blessing  of  living  a  long 
life  in  peace  and  tranquillity,  and  of  seeing  their  children's  children 
(as  already  said)  in  the  third  and  fourth  generation.  And  experi- 
ence teaches  us  that  wherever  there  are  prosperous  and  ancient 
families,  of  excellent  character  and  blessed  with  many  children,  the 
cause  of  it  truly  is,  that  some  of  them  have  been  well  reared,  and 
have  held  their  parents  in  due  estimation.  Again,  it  is  written, 
Psalm  109,  verse  13,  in  reference  to  the  ungodly  :  "  Let  his  poster- 
ity be  cut  off;  and  in  the  generation  following  let  their  name  be 
blotted  out."  Let  it  therefore  be  told  to  you,  how  great  a  thing 
obedience  is  in  the  sight  of  God,  since  he  esteems  it  so  highly,  per- 
mits it  to  be  so  well-pleasing  unto  himself,  so  abundantly  rewards 
it,  and  moreover,  so  strictly  regards  it  as  to  punish  those  who  vio- 
late it. 

I  mention  all  these  things  in  order  that  they  may  be  deeply  im- 
pressed on  the  minds  of  the  young.  For  no  one  easily  believes  how 
necessary  this  commandment  is,  yet  hitherto  it  has  not  been  esteemed 
or  taught  under  the  Papacy :  each  one  considers  the  w^ords  simple 
and  easy,  and  thinks  he  is  already  well  acquainted  with  them ;  for 
this  reason  he  passes  them  by,  and  gapes  after  other  things,  without 
seeing  and  believing  that  he  so  greatly  provokes  God,  when  he  ne- 
glects this  commandment,  or  that  he  performs  a  work  so  precious 
and  acceptable  when  he  observes  it. 


OF    THE    FOURTH    COMMANDMENT.  409 

In  the  consideration  of  this  commandment,  it  is  also  necessary 
further  to  treat  of  various  forms  of  obedience  to  superiors,  who  have 
to  command  and  to  govern.  For  from  parental  authority  all  other 
powers  emanate  and  are  extended.  For  if  a  father  is  not  able  in 
himself  to  educate  his  children,  he  chooses  a  teacher  for  the  purpose  of 
instructing  them  ;  if  he  is  unable  to  do  this,  he  applies  to  his  friends  or 
neighbors  for  assistance ;  but  if  he  departs  this  life,  he  commits  and 
delivers  them  to  the  government  and  guardianship  of  others  appointed 
for  this  purpose.  Again,  he  must  have  under  him  also  domestics, 
men-servants  and  maid-servants,  for  the  administration  of  his  domes- 
tic affairs,  so  that  all  who  are  called  masters  and  mistresses,  serve 
instead  of  parents,  and  must  receive  power  and  authority  from  them 
to  rule.  Hence  they  are  all  called  fathers  according  to  the  Scrip- 
ture, as  they  exercise  in  their  government  the  office  of  father,  and 
they  should  bear  fatherly  hearts  towards  their  subjects.  From  an- 
cient times,  the  Romans  and  many  other  people,  have  called  masters 
and  mistresses  by  term«  equivalent  to  Prar^.y  et  Mnfres  fnmilixs  ; 
that  is,  fathers  ami  mothers  of  families.  Thus,  they  also  called  their 
princes  and  sovereigns,  Patrcs  patrice,  that  is,  fathers  of  the  whole 
country,  to  our  great  shame  who  wish  to  be  Christians,  because  we 
do  not  confer  this  title  upon  them,  or  at  le;:st  this  regard  and  honor. 

In  whatever  resjiect  then  a  child  is  indebted  to  father  and  mother, 
all  are  Hlcewise  indebted,  who  are  included  in  the  family  govern- 
ment. For  this  reason,  men-servants  and  maid-servants  should  en- 
deavor not  only  to  render  obedience  to  their  masters  and  mistresses, 
but  also  to  hold  them  in  honor  as  their  own  fathers  and  mothers,  and 
to  perform  all  that  they  know  is  required  of  them,  not  through  com- 
pulsion and  severity,  but  with  pleasure  and  delight,  even  for  the 
reason  already  assigned, — because  it  is  the  commandment  of  God, 
and  more  acceptable  with  him  than  all  other  works.  On  this  ac- 
count they  should  even  be  willing  to  remit  some  of  their  wnges,  and 
should  rejoice  that  they  are  able  to  procure  a  master  and  mis- 
tress, that  they  have  a  conscience  so  quiet,  and  know  how  to  per- 
form true  golden  works;  which  have  heretofore  been  neglected  and 
<lespised,  and  for  which  so  many,  in  the  name  of  the  devil,  entered 
into  monasteries,  resorted  to  pilgrimages  and  indulgences,  with  shame 
and  a  troubled  conscience. 

Now,  if  we  could  impress  these  things  on  the  deluded  multitude, 
a  little  girl  might  leap  with  joy,  praising  and  thanking  God,  and 
by  her  moderate  labor,  for  which  she  in  other  respects  receives 
her  subsistence  and  reward,  obtain  such  a  treasure  as  all,  who  are 
regarded  as  most  holy,  do  not  possess.     Is  it  not  an  excellent  glory, 


4(>0  THK    LAHGEU    CATECHISM. 

to  know  and  to  say,  when  you  have  performed  your  dfdly  duties  in 
your  domestic  employment,  that  it  is  better  than  all  the  holiness,  all 
the  austerities,  oi"  monastic  lil'e  ?  And  besides,  you  have  the  promise 
that  you  shall  increase  and  prosper,  with  every  blessing.  How  would 
you  be  more  happy,  or  live  more  holy,  so  far  as  regards  your  opera- 
lions  ?  For  in  the  sight  of  God  fniVa  alone  truly  justifies,  and  serves 
him  alone,  but  works  serve  the  people.  Here  you.  have  every  bless- 
ing, defence,  and  protection,  a  cheerful  conscience  and  a  gracious 
God  besides,  who  will  abundantly  reward  you ;  and  you  are  truly  a 
nobleman  if  you  only  are  pious  and  obedient.  Eut  if  you  ai-e  not,  then 
you  have,  in  the  first  place,  nothing  but  the  wrath  and  vengeance 
of  God,  no  peace  at  heart,  and  finally,  every  misfortune  and  distress. 

Now,  those  whom  this  will  not  move  and  induce  to  piety,  we 
commit  to  the  executioner  and  the  conqueror  of  all.  Let  each  one, 
therefore,  who  will  suifer  himself  to  be  admonished,  consider  that 
with  God  it  is  no  jest,  and  know  that  God  speaks  to  him,  and  re- 
quires obedience.  If  you  obey  him,  then  you  are  a  beloved  child  ; 
but  if  you  despise  this  admonition,  you  have  reproach,,  distress,  and 
grief  for  your  reward. 

In  a  similar  manner  we  should  also  speak  concerning  obedience  to 
civil  magistrates,  v^'ho,  as  remarked,  derive  their  authority  from  pa- 
ternal jurisdiction,  which  authority  is-  very  extensive.  For  here  are 
fathers  not  of  a  single  family  only,  but  of  as  many  persons  as  there 
are  citizens,  freemen,  or  subjects  under  their  jurisdiction  ;  for  through 
;them,  as  through  our  parents,  God  gives  us  our  subsistence,  houses, 
and  homes,  and  sustains  us  in  them.  Therefore,  since  they  bear 
with  honor  this  name  and  title,  as  their  highest  glory,  we  are  also 
under  obligation  to  honor  and  esteem  them  greatly,  as  the  most  val- 
uable and  precious  treasure  on  earth. 

Now,  whoever  is  submissive,  obedient,  and  subservient  to  them, 
and  performs  with  cheerfulness  whatever  belongs  to  the  honor  due 
them,  knows  that  he  acts  acceptably  before  God,  and  receives  as  a 
reward  peace  and  prosperity.  If  he  will  not  perform  this  duty  through 
love,  but  rejects  and  opposes  their  authority,  and  will  not  comply 
with  it,  he  should  also  know  that  he  is  entitled  neither  to  favors  nor 
blessings ;  and  if  he  expects  to  gain  one  guilder  by  it,  he  looses  ten  times 
more  in  some  other  respect,  or  falls  into  the  hands  of  the  executioner, 
cr  perishes  through  wars,  pestilence,  and  famine,  or  realizes  no  plea- 
sure in  his  children,  or  suffers  injuries,  injustice,  and  violence  from 
domestics,  neighbors,  or  strangers  and  tyrants ;  and  thus  re^ 
«eives  such  compensation  and  reward  as  he  seeks  and  deserves  by 
^jiis  disobedience. 


^.^-ifjv-  o-/,'7lM^ 


or    Tll\L    rOUHTII    COMMANDMENT.  461 

Could  we  once  be  persuaded  that  these  works  are  so  acceptable 
in  the  sight  of  God,  and  so  abundantly  rewarded,  we  would  possess 
all  the  superabundant  blessings  which  our  hearts  desire.  But  since 
W'e  observe  the  word  and  command  oi"  God  so  contemptuously,  as  if 
they  had  been  declared  by  a  worliiiess  man,  let  us  also  consider 
whether  we  are  the  men  who  are  able  to  enter  into  contest  with 
him.  How  diflicult  will  it  be  for  Him  to  rew'ard  us  again? 
Therefore,  we  would  better  live  under  the  favor,  peace,  and  blessing  of 
God,  than  under  his  wrath  and  displeasure.  Wherefore  do  you 
suppose  that  at  present  the  world  so  abounds  with  peiiidy,  infamy, 
distress,  and  murder,  except  because  every  man,  being  his  own  lord 
and  ruler,  regards  no  one,  and  does  whatever  he  pleases  ?  For  this 
reason,  by  one  knave  God  punishes  another;  so  that  if  you  deceive 
or  disrespect  your  lord,  another  comes,  Vv'ho  treats  you  in  the  same 
manner  again,  yes,  so  that  in  your  family  you  must  suffer  ten  times 
more  from  your  wife,  children,  or  domestics. 

We  feel  our  misfortune  indeed;  we  murmur  and  complain  about 
perfidy,  violence,  and  injustice ;  but  we  will  not  perceive  that  we 
ore  knaves  ourselves,  who  have  justly  deserved  punishment,  and 
still  do  not  reform.  W\'  do  not  desire  to  be  in  possession  of  grace 
and  j-ighteousness ;  for  this  reason  vre  justly  have  nothing  but  ad- 
versity without  any  mercy.  There  must  yet,  however,  be  some  pious 
persons  on  earth,  since  God  still  grants  us  so  many  blessings.  For 
our  sake  we  sliould  not  retain  a  fiirthing  in  the  house  or  a  straw  in  the 
field.  With  so  many  words  I  had  to  urge  all  these  things,  in  order 
that  they  might  for  once  be  taken  into  due  consideration,  and  that  we 
might  be  liberated  from  the  blindness  and  distress  in  which  we  have 
been  so  deeply  involved,  and  might  have  a  proper  conception  of  the 
word  and  will  of  God,  and  embrace  them  with  sincerity.  From  this 
word  and  will  we  w'ould  learn  how  we  may  have  peace  and  prosperi- 
ty abundantly,  and  happiness,  temporal  and  eternal.  / 

Thus  we  have  fathers  of  two  descriptions  intimated  to  us  by  this  "V^ 
commandment ;  the  one  a  natural  father,  presiding  over  the  family  ;  |^   'Z- 
the  other  an  official  father,  presiding  over  the  country.    Besides  these,    ^^ 
there  are  also  spiritual  i'athers,  not  as  those  in  the  Papacy,  who  have  "5  '^ 
falsely  arrogated  this  title  to  themselves,  v.-itliout,  however,  exercis- 
ing any  fatherly  office ;  for  those  alone  are  worthy  to  be  styled  spir- 
itual fathers,  who  govern  and  direct  us  through  the  Word  of  God, 
as  St.  Paul,  1  Cor.  4,  15,  glories  in  calling  himself  by  this  name, 
where  he  says :  "  For,  in  Christ  Jesus,  I  have  begotten  you  through 
the  Gospel."     Inasnuich,  then,  as  they  are  fathers,  this  honor  is  due 
io  them  also,  even  above  all  otl^.ers ;  but  h^re  it  is  least  rendered; 


462  THE    LARGER    CATECHISM. 

for,  indeed,  all  the  honor  which  the  world  confers  upon  them,  is  to 
banish  them  from  the  country,  and  begrudge  them  a  morsel  of  bread ; 
and  in  a  word,  they  must  (as  Paul  says,  1  Cor.  4,  13)  be  the  filth 
of  the  world,  and  the  offscourings  of  all  things. 

It  is  still  necessary,  however,  to  impress  upon  the  minds  of  the 
multitude,  that  those  who  wish  to  be  called  Christians,  are  under  ob- 
ligation in  the  sight  of  God  to  hold  as  worthy  of  double  honor,  such 
as  attend  to  the  welfare  of  their  souls,  so  as  to  manifest  kindness  and 
favors  towards  them,  and  to  provide  for  them ;  for  this  purpose  God 
will  grant  sufficient  means.  But  here  every  one  resists  and  opposes, 
filled  w^ith  fear  that  his  body  might  perish.  And  now  we  cannot 
support  one  learned,  virtuous,  and  faithful  preacher,  where  we  here- 
tofore satisfied  the  appetites  of  ten  epicures.  For  this  reason  we 
richly  deserve  that  God  should  deprive  us  of  his  Word  and  blessing, 
and  permit  false  preachers  to  rise  up  again,  who  lead  us  to  the  devil, 
and  consume  our  labor  and  subsistence. 

Those,  however,  who  regard  the  will  and  commandment  of  God, 
have  the  promise  of  being  abundantly  compensated  for  whatever  they 
bestow  both  on  natural  and  spiritual  fathers,  and  for  the  honor  they 
render  unto  them :  not  that  they  shall  have  bread,  raiment,  and 
money  for  a  year  or  two  only,  but  long  life,  sustenance,  and  peace, 
and  shall  be  rich  and  blessed  forever.  Therefore,  only  perform  your 
<luty,  and  let  God  take  care  to  support  you  and  procure  a  sufficiency 
for  you  ;  for,  since  he  has  promised  it,  and  has  never  yet  broken  his 
word,  he  will  also  not  deceive  you.  This  should  indeed  create  such 
a  heart  as  might  melt  for  joy  and  love  towards  those  to  whom  our 
honor  is  due,  and  induce  us  to  lift  up  our  hands  and  thank  God  with 
joyfulness,  who  has  given  us  such  a  promise  as  we  should  seek  to 
the  extremity  of  the  world.  For  even  if  all  the  world  were  to  com- 
bine, it  would  still  be  unable  to  add  a  single  moment  to  life,  or  to 
produce  from  the  earth  a  single  grain ;  but  God  is  able  and  willing 
to  give  you  every  thing  abundantly,  according  to  the  desire  of  your 
heart.  Now,  whoever  neglects  this  promise,  or  rejects  it,  is  unwor- 
thy to  hear  a  single  word  of  God.  We  have  now  sufficiently  dis- 
cussed every  duty  relating  to  those  who  are  subject  to  this  com- 
mandment. 

It  were,  moreover,  well  also  to  instruct  parents  in  reference  to  the 
requirements  of  their  duty,  and  the  manner  in  which  they  should  con- 
duct themselves  towards  those  who  are  committed  to  their  govern- 
ment; which,  although  it  is  not  expressed  in  the  Ten  Command- 
ments, is,  however,  strictly  enjoined  in  many  other  portions  of  the 
Scripture.     God  desires  it  also  to  be  understood,  even  in  this  com- 


OF    THE    FOURTH    COMMANDMENT. 


463 


mandmcnt,  when  he  mentions  father  and  mother ;  for  it  is  not  his 
will  that  there  should  be  knaves  or  tyrants  in  the  management  of 
this  office ;  nor  does  he  attribute  this  honor  to  them,  that  is,  power 
and  authority  to  rule,  so  that  they  might  permit  themselves  to  be 
worshipped  ;  but  they  should  consider  that  they  are  under  the  con- 
trol of  God,  and  they  should  above  all  things  discharge  the  duties 
of  their  office  with  sincerity  and  good  faith,  not  only  in  nourishing 
their  children,  domestics,  subjects,  &c.j  and  in  providing  for  their 
physical  wants,  but  mostly  in  rearing  them  up  to  the  praise  and  hon- 
or of  God.  Think  not,  therefore,  that  it  is  left  to  your  own  choice 
and  pleasure,  but  that  God  has  strictly  commanded  and  enjoined  it, 
unto  whom  you  will  have  to  render  an  account  for  it. 

But  here  we  again  have  the  wretched  misfortune,  that  the  duties 
of  this  office  are  neither  regarded  nor  observed  by  any  one.  We 
act  as  if  God  had  given  us  children  for  the  purpose  of  gratifying  our 
vanity  and  folly  ;  as  if  he  had  given  us  domestics  as  beasts  of  burden, 
to  be  used  only  for  the  accomplishment  of  labor,  or  subjects  to  act 
according  to  our  caprice,  permitting  them  to  act  as  if  we  were  un- 
concerned about  what  they  learn,  or  how  they  live  ;  and  no  one  per- 
ceives that  it  is  the  command  of  the  Supreme  Being,  who  earnestly 
requires  and  expects  this ;  or  that  so  much  importance  is  attached  to 
a  proper  attention  to  the  young.  For  if  we  wish  to  have  ingenious 
and  pious  persons,  both  for  civil  and  ecclesiastic  government,  we 
must  m  truth  spare  no  pains,  care,  or  expense,  in  educating  and  rear- 
ing our  children,  so  that  they  may  serve  God  and  their  fellow  men ; 
and  we  should  not  consider  only  how  to  accumulate  money  and  pos- 
sessions for  them  ;  for  God  indeed  can  nourish  and  enrich  them  with- 
out our  aid,  even  as  he  does  every  day ;  but  for  this  reason  he  has 
given  us  children,  and  committed  them  to  our  care,  that  we  should  edu- 
cate and  rule  them  according  to  his  will ;  otherwise  hehas  nouse  for  fa- 
ther and  mother.  Therefore,  let  each  one  know  that  he  is  under  obliga- 
tion, at  the  forfeiture  of  divine  grace,  to  bring  up  his  children  above  all 
things,  in  the  fear  and  knowledge  of  God,  and  if  they  are  endowed 
with  talents,  to  let  them  learn  and  study  useful  arts  and  literature, 
so  that  they  may  be  beneficial  to  society. 

Now,  if  these  things  were  attended  to,  God  would  abundantly 
bless  us  and  grant  his  grace,  so  that  persons  of  this  character  might 
be  trained  up,  and  tbe  condition  of  the  country  and  the  people  ame- 
liorated ;  and  moreover,  that  there  might  be  useful  citizens,  chaste 
and  economical  females,  who  might  in  future  rear  pious  children  and 
families.  Think,  then,  for  yourself  how  fatal  an  injury  you  occa- 
sion, if  you  are  negligent  and  sulfer  any  want  of  effort  on  your  part. 


464  "THE    LARGER    CATECHISM. 

in  having  your  children  brought  up  to  useful  and  virtuous  habits ; 
and  moreover,  you  bring  upon  yourself  condemnation  and  wrath, 
and  thus  deserve  hell  through  your  own  children,  even  if  you  were 
otherwise  pious  and  holy.  Wherefore,  because  these  things  are  de- 
spised, God  so  terribly  punishes  the  world,  that  we  have  no  disci- 
pline, peace,  or  government,  of  which  we  all  complain,  but  we  do 
not  perceive  that  it  is  our  fault ;  for  as  we  train  them,  so  we  have 
ill-bred,  disobedient,  children  and  subjects.  Let  this  suffice  as  an 
admonition  ;  for,  to  discuss  this  at  length  belongs  to  another  occasion. 

THE    FIFTH     COMMAXDMEXT, 

Thou  shalt  noi  kill. 

We  have  now  treated  both  of  spiritual  and  civil  government,  that 
is,  divine  anil  parental  authority  and  obedience.  We  accordingly 
take  leave  of  our  own  residence,  and  proceed  to  our  neighbors,  for 
the  purpose  of  learning  how  we  should  live  among  each  other, — each 
individually  towards  his  neighbor.  Wherefore,  God  and  the  magis- 
tracy are  not  comprehended  in  this  commandment ;  nor  does  it  divest 
them  of  their  authority  which  they  have  for  inflicting  capital  pun- 
ishment. For  God  has  committed  his  right  in  punishing  criminals,  to 
magistrates  in  the  room  of  parents,  who  in  former  times  (as  we  read  in 
Genesis)  were  under  obligation  to  bring  their  children  to  judgment, 
and  to  sentence  them  to  death.  For  this  reason,  that  which  is  for- 
bidden hei-e,  is  forbidden  particularly  to  private  persons,  and  not  to 
the  magistracy. 

Now  this  commandment  is  easy  to  be  understood,  and  it  is  fre- 
quently inculcated,  since  we  annually  hear  it  in  the  Gospel,  Matt. 
5,  21,  where  Christ  himself  explains  it,  and  comprises  it  in  a  sum- 
mary, namely,  that  we  should  not  commit  murder,  either  with  our 
hands,  or  by  the  devices  of  our  hearts,  or  by  our  lips,  or  by  our  tes- 
timony or  treachery,  or  assistance  and  counsel.  Every  one  is,  there- 
fore, here  forbidden  to  be  angry,  excepting.,  as  remarked,  those  who 
occupy  God's  place  on  earth,  that  is,  parents  and  magistrates.  For 
it  behooves  God  and  persons  who  ai'e  God's  representatives,  to  be 
indignant,  to  rebuke  and  to  punish,  even  on  account  of  those  who 
transgress  this  and  other  commandments. 

The  reason  and  necessity,  however,  for  this  commandment  are, 
that  God  truly  knows  how  wicked  the  world  is,  and  the  numerous 
misfortunes  attending  this  life,  on  account  of  which  he  has  instituted 
this' commandment  and  others,  to  protect  the  pious  against  the  un- 


OF    THE    FlFTJl    COMMANDME-Nt.  405 

godly.  Now,  as  there  are  various  oppositions  against  every  comraand- 
ment,  so  there  are  here  ;  because  we  must  live  among  many  persons 
who  injure  us,  and  give  us  occasion  to  be  at  enmity  with  them:  as 
when  your  neighbor  sees  tliat  you  have  better  resilience  and  hmds, 
more  blessings  and  prosperity  from  God  than  he  has,  he  becomes  of- 
fended, envies  you,  and  speaks  nothing  good  of  you. 

Thus,  through  the  instigation  of  the  devil,  you  get  many  enemies 
who  accord  you  no  blessings,  either  temporal  or  spiritual.  There- 
fore, when  we  see  these  men,  our  hearts  become  inflamed  with  an- 
ger, and  begin  to  burn  with  a  desiie  of  revenge.  Thence  arise  conten- 
tions and  conflicts,  from  which  calamity  and  murder  finally  result. 
Here  God,  like  a  kind  and  indulgent  father,  interposes  as  arbitrator, 
and  desires  those  contentions  to  be  o Hayed,  so  that  no  misfortune  may 
result,  nor  one  person  injure  another.  And,  in  a  word,  by  this  com- 
mandment he  wislies  each  one  to  be  protected,  defended,  and  guard- 
ed against  the  violence  and  injuries  of  every  one,  and  that  it  should 
be  placed  as  a  rampart,  a  fortress,  and  a  safeguard  for  our  neighbors, 
in  order  that  they  may  not  be  molested,  or  receive  any  personal  injury. 

The  impoit  of  this  commandment  is,  that  no  one  should  injure  his 
neighbor  on  account  of  anv  malicious  act  whatever,  even  if  he  richly 
deserves  punishmerit.  For  whei-e  murder  is  forbi(hJen,  there  every 
cause  is  also  forljidden  from  which  murder  niight  arise;  for  many  a 
one,  if  he  does  not  connnit  nuirc'e!',  utters  imprecations  and  harbors 
malicious  designs,  which,  if  executed,  would  soon  destroy  our  lives. 
Inasmuch,  then,  as  this  principle  is  implanted  in  all  of  us  by  nature, 
and  since  it  is  the  universal  custom  tiuit  one  will  not  suffer  any  in- 
jury from  another,  God  iiitentis  to  eiadieate  \he  root  and  the  cause 
through  which  our  hearts  become  embittered  against  our  neighbor; 
and  he  intends  to  accustom  us  to  have  this  commandment  continually 
before  our  eves,  viewing  ourselves  in  it  as  in  a  mirror,  beholding  the 
will  of  (lod,  und  subiuitliri'j^  unio  him  with  sincere  confidence  and 
adoration  of  his  name,  the  injtrstice  which  we  sutTer,  and  thus  per- 
mitting those  to  indulge  their  turv  im;l  rage,  to  do  whatever  they 
can  ;  so  that  we  may  ieai'n  to  assuage  our  wrath,  and  to  keep  an  en- 
during, patient  heart,  especially  towards  those  who  give  us  occasion 
to  be  an<jry,tliat  is,  towards  our  enemies. 

Tlicrelbrc,  the  whole  sum  and  substance  of  these  words,  not  to  kill, 
should  be  expoimded  to  ihe  i»ie\nerienced  in  the  most  evjdicit  man- 
ner:—  In  the  first  pi  tee,  Ih  tt  no  one  should  commit  an  injury,  first, 
with  his  liands  or  by  his  deeds  ;  secf)iid,  he  should  not  use  his  tongue 
for  the  purpose  f>f  doing  injin-  fs.  Morco\er,  he  should  not  em- 
ploy or  jistir\   anv  kird  of  iner  ns  or  wa^s  bv  which  another  might 


466 


THE    LARGER    CATECHISM, 


be  injured.  And,  finally,  his  heart  should  not  be  at  enmity  with  any 
one,  or  imprecate  evil  upon  him,  through  anger  and  hatred.  So  that 
both  body  and  soul  should  be  innocent  with  respect  to  every  one,  but 
especially  in  respect  to  him  who  wishes  or  causes  us  evil;  for,  to  do  evil  to 
him  who  wishes  us  well  and  does  us  favors,  is  not  human  but  diabolical. 

In  the  second  place,  noi  only  he  who  perpetrates  evil,  violates  this 
commandment;  but  he  who  is  able  to  favor,  assist,  restrain,  control, 
and  protect  his  neighbor,  so  as  to  prevent  him  from  being  molested, 
or  from  receiving  injuries  in  his  body,  and  does  not  do  it,  also  vio- 
lates this  commandment.  For  if  you  permit  a  naked  person  to  de- 
part when  you  are  able  to  clothe  him,  you  have  suffered  him  to  per- 
ish with  cold  ;  if  you  see  some  one  sutfering  with  hunger,  and  you 
do  not  administer  to  him,  you  let  him  starve ;  so,  if  you  see  an  inno- 
cent mai  sentenced  to  death,  or  in  similar  distress,  and  do  not  res- 
cue hirn,  if  you  know  of  v/ays  and  means  for  this  purpose,  you  have 
put  him  to  death  ;  and  it  will  not  benefit  you  if  you  do  allege  that 
you  did  not  give  your  consent,  advice,  or  assistance,  to  this  act ;  for 
you  have  withheld  from  him  that  love,  and  deprived  him  of  that 
kindnesSy  by  which  his  life  might  have  been  saved. 

For  this  reason  God  also  justly  calls  all  those  murderers,  who  do 
not  advise  and  assist  in  the  exigencies  and  dangers  of  body  and  life  ; 
and  he  will  pass  a  most  terrible  sentence  upon  them  on  the  day  of 
judgment,  as  Christ  himself,  Matt.  25,  42,  43,  announces,  saying: 
"  I  was  a  hungered,  and  ye  gave  me  no  meat :  I  was  thirsty,  and 
ye  gave  me  no  drink :  I  was  a  stranger,  and  ye  took  me  not  in : 
naked,  and  ye  clothed  me  not :  sick,  and  in  prison,  and  ye  visited  me 
not."  That  is,  yon  wouhl  have  permitted  me  and  my  followers  to 
perish  with  hunger,  thirst,  and  cold  ;  to  be  torn  by  wild  beasts;  to 
linger  in  prison,  and  to  be  destroyed  by  want.  What  else  is  this  but 
reprimanding  you  as  murderers  and  blood-hounds  ?  For,  even  if  yoa 
have  not  pei'petrated  this  in  i\eed,  you  have,  however,  so  far  as  it 
pertains  to  yourself,  permitted  your  neighbor  to  remain  and  perish 
in  misfortune. 

This  is  as  much  as  if  I  were  to  see  some  one  lai>oring  to  extricate 
himself  from  deep  water,  or  some  one  who  had  fallen  into  fire  ;  and 
if  I  could  extend  ray  hand  to  rescue  either  of  them  from  danger,  and 
still  would  not,  should  I  not  appear  before  the  world  a  murderer  and 
a  wicked  wretch  ?  Therefore,  the  whole  design  of  God  is,  that  we 
should  not  pei-mit  injury  to  befall  any  person,  but  that  we  should 
manifest  all  kindness  and  love  to  him  ;  and  this  has,  as  already  said, 
especial  reference  to  our  enemies;  for  to  do  good  to  our  friends,  is 
but  a  licath.en  viiliic,  as  Christ,  Matt.  •"),  IG,  says. 


OF   THE    SIXTH    COMMANDMENT.  467 

But  here  we  have  the  Word  of  God  agahi,  by  which  he  wishes 
to  incite  and  urge  us  to  true,  to  noble,  and  excellent  works :  as  meek- 
ness, patience,  and  in  short,  love  and  kindness  towards  our  enemies. 
And  he  would  remind  us  continually  to  remember  the  first  command- 
ment, from  which  we  learn  that  he  is  our  Cod,  that  he  desires  to  as- 
sist, defend,  and  protect  us,  and  to  subdue  our  inclination  for  revenge. 

These  things  should  he  urged  and  impressed  upon  the  minds  of 
the  multitude ;  then  we  would  all  find  abundant  occasion  to  do  good 
works.  But  this  would  not  be  preaching  for  the  monks ;  it  would 
more  probably  retrench  their  religious  orders,  and  bring  in  a  remark- 
able depression  of  Carthusian  sanctity ;  it  would  perhaps  be 
called  even  a  prohibition  of  good  works,  and  a  destruction  of  monas- 
teries. For  by  this  means  the  condition  of  common  Christians  would 
avail  equally  as  much  as  these  orders,  yes,  much  more  ;  and  all  per- 
sons could  see  how  they  impose  upon,  and  deceive  the  world  with 
their  false,  hypocritical  affectation  of  holiness,  since  they  scatter  to 
the  winds  this  and  other  commandments,  and  regard  them  as  unnec- 
essary ;  as  if  they  were  not  commandments,  but  coimsels  ;  and,  more- 
over, since  they  have  impudently  boasted  and  proclaimed  their  fictitious 
orders  and  works  as  the  most  perfect  course  of  life,  so  that  they 
might  lead  an  easy  life,  without  opposition  and  endurance.  For  this 
reason  they  have  also  entered  into  monasteries,  in  order  that  they  might 
not  be  molested  hy  any  one,  or  have  necessity  to  do  a  favor  for  any 
one.  But  know,  then,  that  those  are  the  right,  the  holy,  and  di- 
vine works,  in  which  God  and  the  angels  rejoice ;  and  in  contrast 
with  which,  all  human  sanctity  is  filth  and  pollution,  which  deserves 
nothing  but  wrath  and  condemnation. 

THE    SIXTH    COMMANDMENT. 

Thou  shall  not  commit  adultery. 

The  following  commandments  are  now  easy  to  be  understood  in 
themselves  from  the  interpretation  of  the  preceding ;  for  they  all  tend 
to  the  protection  of  our  neighbor  against  every  kind  of  injury.  They 
are,  indeed,  arranged  in  a  ju(hcious  order.  First,  they  secure  his 
own  person ;  second,  they  respect  the  person  nearest  himself,  or  the 
nearest  good  next  to  his  body,  namely,  his  consort,  who  is  one  flesh 
and  blood  with  him  ;  so  that  no  one  can  do  him  greater  injury  in  any 
thing.  It  is  for  this  reason  explicitly  said  here,  that  we  should  bring 
no  disgrace  on  his  wife.  And  it  speaks  particularly  concerning 
adultery  ;  because,  among  the  Jewish  people  every  one  was  com- 
manded   to   enter  into  the  m;itrimonial   stale.      Therefore  youths 


468  THE    LAKGEH    CATECHISM. 

were  married  at  a  very  early  age;  consequently  a  state  of  virprinity 
was  of  no  moment  among  them;  nor  was  a  life  of  fornication  or 
obscenity  tolerated  ;  hence  adultery  was  the  inost  general  species  of 
unchastity  among  them. 

But  inasmuch  as  there  exists  among  us  a  shameful  mixture  of  alt 
kinds  of  vices,  and  lewdness  of  the  basest  order,  this  commandment 
is  likewise  directed  against  every  species  of  unchastity,  no  matter 
how  it  may  be  called  ;  and  it  forbids  not  only  the  outward  act,  but 
also  every  cause,  inducement,  and  means,  leading  to  it ;  so  that  our 
hearts,  our  lips,  and  our  whole  bodies  may  be  chaste,  giving  no  OC' 
casion,  assistance,  or  advice  tending  to  immorality.  And  not  only 
so,  but  it  also  requires  us  to  guard,  protect,  and  rescue  our  neighbor 
where  there  is  danger  or  necessity  ;  and,  moreover,  to  assist  and  ad^ 
vise  him,  so  that  he  may  sustain  his  honor.  For,  if  you  tolerate  this, 
when  you  are  able  to  prevent  it,  or  ii'  you  connive  at  it,  as  if  it  did 
not  concern  you,  you  are  guilty,  as  well  as  the  perpetrator  himself. 
This  commandment,  then,  briefly  requires  each  of  us  to  live  chaste 
himself,  and  also  to  assist  his  neighbor  in  doing  so.  For  God  wishes 
the  consort  of  every  one  to  be  secured  and  protected,  by  this  com- 
mandment, against  insult  and  outrage. 

But  inasmuch  as  this  conunandmcnt  has  so  express  a  reference  to 
a  state  of  matrimony,  and  since  wo  have  occasion  to  speak  of  it,  you 
should  in  the  first  place  observe  how  highly  God  honors  and  requires 
this  estate,  in  confirming  and  prote<?ting  it  by  his  command.  He  has 
.confirmed  it  above  in  the  fourth  commandment :  "  Tknu  shalt  honor 
thy  father  and  thy  mot  her. ^^  But  liere,  as  we  have  said,  he  has 
-secured  it.  He  therefore  desires  us  also  to  honor  it,  and  to  observe 
.and  use  it  as  a  holy,  blessed  stale,  since  he  has  instituted  it  supeiior 
to  all  others;  anrl  for  this  reason  he  created  male  and  female  difler- 
.cntly,  as  it  is  evident,  not  f^)r  lustful  or  licentious  purposes,  but  in 
order  that  they  might  live  together  in  a  state  of  matrimony,  and  be 
fruitful,  noiji^shing  their  families,  and  rearing  them  up  to  the  honor 
of  God.      ^ 

For  this  reason  God  has  also  most  abundantly  blessed  it  above  all 
other  states ;  and  besides,  he  has  crowned  it  with  all  things  in  the 
world,  and  committed  all  things  to  it,  in  order  that  this  stale  might 
be  richly  and  amply  provided  for.  Consequently,  the  state  of  mat- 
rimony is  no  jest  or  device ;  but  it  is  a  sacred  and  a  divine  reality  ; 
for,  to  operate  against  vice  and  Satan,  it  is  of  the  utmost  importance 
to  God,  that  persons  be  reared  up  to  serve  the  public,  to  promote 
fhp  knowledge  of  God,  a  happy  life,  and  all -.v^pt vies. 

'jyijerefore,  I  have  always  tauglyt  that  no  one  should  contejijn  this 


OF    THE    SIXTH    COMMANDMENT.  469 

state,  nor  hold  it  as  dishonorable,  as  tlie  blind  world  and  our  false 
ecclesiastics  do;  but  it  should  be  viewed  according  to  the  Word  of 
God,  with  which  i(  is  adorned  and  sanctified,  so  that  it  is  not  only 
set  on  an  equality  with  other  states,  but  that  it  is  more  exalted  and  ex- 
cellent than  all  others,  whether  they  be  imperial,  sovereign,  episcopal, 
or  whatever  they  may  be.  For  both  spiritual  and  secular  estates 
must  humble  themselves,  and  all  be  found  in  this  condition,  as  we  shall 
hereafter  hear.  It  is,  therefore,  not  a  particular,  but  a  universal 
and  an  exalted  state,  which  prevails  and  extends  through  all 
Christendom  ;  yes,  through  the  whole  world. 

In  the  second  place,  it  is  also  necessary  for  you  to  know  that  this  is 
not  only  an  honorable  state,  but  that  it  is  also  necessary  and  earnestly 
commanded  of  God,  and  that  in  gcnei'al,  in  all  conditions  or  occupa- 
tions of  life,  male  and  female  who  are  fitted  for  the  enjoyment  of 
matrimony,  should  be  found  living  in  these  social  ties;  some  few 
however  excepted,  whom  God  has  j^eculiarly  excluded,  because  they 
are  not  adapted  to  it,  or  whom  he  has  exempted  through  extraordi- 
nary gifts,  so  that  they  are  enabled  to  observe  chastity  without  mar- 
riage. For  where  nature  predominates,  as  implanted  by  the  Crea- 
tor, it  is  impossible  to  remain  cliasle  without  matrimony;  ibr  flesh 
and  blood  remain  flesh  and  blood,  and  the  natural  inclinations  and 
attractions  maintain  an  unfettered,  mi  unconstrained  inlluencc,  as 
every  one  sees  and  feels.  Wherefore,  h)  order  that  it  might  be  the 
more  easy  to  avoid,  in  some  measure,  unchastity,  God  has  instituted 
marriage,  so  that  each  one  might  have  his  allotted  wife,  and  live 
with  her  satisfied  ;  although  the  grace  of  God  is  still  necessary,  that 
the  heart  may  also  be  chaste. 

From  this  you  perceive  how  our  Papistical  rabble — priests,  monks, 
and  nuns,  who  contemn  and  prohibit  marriage,  strive  against  the 
order  and  command  of  God,  avow  perpetual  chastity,  piesun]e  to 
observe  it,  and  besides,  deceive  the  illiterate  with  false  words  and 
appearances.  For  no  persons  have  less  love  and  desire  for  chastity, 
than  those  v.ho,  on  account  of  their  pretended  holiness,  avoid  mat- 
rimony, and  either  publicly  and  impudently  indulge  in  fornication, 
or  privately  exercise  a  worse  practice,  which  decency  forbids  us  to 
name  ;  as  alas  I  has  been  too  much  experienced.  And,  to  be  brief, 
even  if  they  al»stain  from  this  deed,  yet  their  hearts  are  full  of  un- 
chaste thoughts  and  evil  desires,  so  that  there  are  incessiuit  ragings 
of  passion  and  rnternal  sufferings,  which  may  be  avoided  in  married 
life.  Therefore,  by  this  commandment  every  illegitimate  vow  of 
chastity  is  condemned,  and  leave  given,  yes,  it  is  even  commanded 
!to  all  poor  capliA  ated  consciences,  deceived  through  their  monastic 


470  THE  larc;eh  catkciiism. 

vows,  to  forsake  their  unchaste  conditions,  antl  to  enter  into  a  state 
of  matrimony  ;  for  even  admitting  that  monastic  life  might  be  godly, 
it  still  does  not  lie  in  their  power  to  observe  continence;  and  if  they 
do  continue  in  this  observance,  they  must  sin  to  a  greater  extent 
against  this  commandment* 

These  things  I  have  said  in  order  that  young  persons  might  be 
persuaded  to  obey  their  desires  for  matrimony,  and  that  they  may 
know  that  it  is  a  happy  state,  and  acceptable  in  the  sight  of  God. 
Foi-  by  this  means  we  might  be  able,  in  the  course  of  time,  to  restore 
it  to  its  due  honor,  that  this  polluted,  obscene,  and  inordinate  course 
of  contkict,  might  be  diminished,  which  now  prevails  every  where 
in  the  world  in  a  manner  so  offensive  to  chastity,  with  fornication 
and  other  shameful  vices  which  have  resulted  from  a  contempt  of 
married  life.  For  this  reason  parents  and  magistrates  are  also  un- 
der obligation  to  see  to  the  young,  that  they  be  reared  in  decency 
and  honesty  ;  and  when  they  are  grown,  that  they  be  seasonably 
joined  in  honorable  matrimony  ;  for  this  purpose  God  will  grant  his 
blessings  and  his  favors,  so  that  peace  and  joy  must  result  from  it. 

From  all  this,  let  it  be  said  then,  in  conclusion,  that  this  com- 
mandment requires  each  one  not  only  to  live  chastely  in  thoughts, 
"words,  and  actions,  in  his  condition,  that  is,  especially  in  his  matri- 
monial estate,  but  also  to  love  and  esteem  the  consort  that  God  has 
given  him.  For  if  conjugal  chastity  is  to  be  observed,  husband  and 
wife  must  above  all  things  live  together  in  love  and  harmony,  so 
that  one  confide  in  the  other  from  the  heart,  and  with  entire  reliance. 
For  this  is  one  of  the  most  important  points  which  create  love  and 
desire  for  chastity,  and  from  which,  where  it  exists,  chastity  will 
follow  spontaneously.  For  this  reason  Paul  also  so  diligently  ad- 
monished married  persons  to  love  and  honor  each  other,  Eph.  5, 
22  ;  Col.  3,  18,  19.  Here,  then,  you  have  very  precious  works,  yes, 
numerous  and  excellent  good  works,  which  you  may  cheerfully  per- 
form in  opposition  to  all  ecclesiastic  orders  established  without  the 
word  arid  command  of  God. 


THE    SEVENTH     COMMANDMENT. 

Thou  shall  nol  sleal. 

After  your  own  person  and  your  consort,  your  temporal  property 
is  most  valuable  to  you.  God  desires  to  have  this  protected  also  ; 
and  he  has  commanded  that  no  one  should  encroach  on,  or  diminish 
the  possessions  of  his  neighbor.     For,  to  s'ral  signifies  nothing  else 


OF    THE    SEVENTH    COMMANDMENT.  471 

than  to  obtain  the  ptoporty  of  another  through  unjust  means ;  in 
which  view  are  briefly  e()tnpreben:le(l  frauds  against  your  neighbor, 
of  every  species,  in  all  kinds  of  tratlic.  Now  this  is  a  common  vice 
and  very  extensive,  but  so  little  iioticed  and  regarded  that  it  exceeds 
all  limits,  insomuch  that  if  all  should  be  executed  who  are  thieves 
and  yet  do  not  wish  to  bear  this  name,  the  world  would  soon  be  des- 
olate, and  wanting  both  in  executioners  and  in  gallows.  For  we 
must,  as  already  said,  regard  as  stealing,  not  only  an  extraction  from 
the  coffer  and  the  purse  secretly,  but  also  taking  advantage  in  the 
market  place,  in  all  mercantile  establishments,  taverns,  houses  of  re- 
freshment, work-shops,  and  in  short,  wherever  we  execute  the  ordi- 
nary transactions  of  commerce,  receive  or  give  money  for  merchan- 
dise or  labor. 

As — for  the  purpose  of  illustrating  the  matter  in  a  somewhat  sim- 
ple and  plain  manner,  for  the  benefit  of  the  common  people,  in  order 
that  we  may  see  how  pious  we  are — when  a  man-servant  or  a  maid- 
servant is  not  faithful  in  the  performance  of  duty,  and  causes  injury 
or  permits  it  to  be  perpetrated  which  could  easily  ha^e  been  pre- 
vented ;  or  when,  in  some  other  respect,  there  is  an  indifference  or 
carelessness,  on  account  of  negligence,  indolence,  and  malice,  caus- 
ing the  master  or  mistress  trouble  and  provocation,  or  any  thing  of 
this  kind  which  can  happen  through  a  wicked  disposition;  for  I  do 
not  speak  of  the  injuries  which  are  done  unintentionally  or  through 
oversight.  In  this  manner  I  say,  you  can  annually  defraud  your 
master  or  mistress  out  of  a  guilder,  yes,  thirty  or  forty,  or  even 
more,  for  which,  if  some  one  else  had  secretly  taken  or  withdrawn 
them,  he  must  have  been  suspended  by  the  rope;  but  here  you  can 
venture  to  act  in  a  presumptuous  manner,  and  no  one  dares  to  call 
you  a  thief. 

la  a  similar  inuiner  I  also  speak  in  reference  to  the  mechanic,  to 
workmen,  and  hirelings,  who  all  exercise  their  presumption,  not 
knowing  how  they  sliail  defraud  theii'  employers  enough,  and  in  ad- 
dition they  are  indolent  and  unfaithful  in  their  labor.  All  these  sur- 
pass by  far,  s<n.'ret  thieves,  against  whom  we  can  guard  by  means  of 
locks  and  bolts,  or  if  ihey  aie  apprehended,  we  can  so  confine  them 
that  they  will  not  lepeat  the  same  oh'ence.  But  against  the  former 
no  one  is  I'.ble  to  gu.i rd,  nor  dares  to  look  upon  them  with  disrespect, 
or  to  cha:ge  them  with  tlieft.  Consequently,  we  would  nmch  rather 
sustain  loss  immediately  fro.n  our  purse.  For  here  are  my  neigh- 
bors, my  g'>o  I  iiiends,  itnd  mv  own  domestics,  to  whom  I  look  for 
liivors;  and  ih'.-Jc  fi:'s!  f):';ill  (iceeivc  me. 

Thus  also  i:  llir  uMrLct  an!  i.i  co:n:n');i  places  of  trafhc,  this  kind 


473  THE    LARGKH    CATECHISM. 

of  dishonesty  is  exceedingly  frequent,  where  one  deceives  and  cheats 
another  openly  with  false  measures,  unjust  weights,  and  adulterated 
coin,  and  defrauds  by  crafty  cunning  and  strange  imposture,  or  by 
deceptive  artifices.  And  again,  when  one  overcharges  and  oppres- 
ses another  wilfully,  thus  overreaching"  and  perplexing  him.  And 
who  can  relate  or  think  of  all  ?  In  short,  this  is  the  most  common 
art,  and  it  produces  the  most  numerous  class  of  criminals  on  earth. 
And  now  if  some  one  should  seriously  contemplate  the  world  through 
all  professions,  he  would  see  nothing  but  an  extensive  banchtti  of 
notorious  thieves.  Wherefore,  these  men  are  in  reality  usurpers, 
highway  robbers,  and  prowling  thieves — not  robbers  of  chests  or  se- 
cret thieves,  who  seize  the  property  of  another  by  force;  but  those 
who  preside  in  olfice  and  are  callefi  illustrious  noblemen,  and  honor- 
able and  pious  citizens,  exercisir.g  injustice  and  robberv  under  pre- 
text of  honesty. 

Yes,  here  we  might  be  silent  in  rcR'rence  to  inferior^  inilivitlual 
thieves,  if  we  were  to  assail  the  great,  the  powerful,  and  notorious' 
chief  robbers,  with  whom  lords  and  princes  enter  ?nto  confederacy;^ 
those  who  daily  pillage  not  a  town  or  two,  but  all  Germany.  YeSy 
where  would  remain  the  head  and  supreme  protectress  of  all  thieves — 
the  holy  See  of  Rome,  with  all  her  adherents,  who  has  dishonestly 
usurped  the  treasures  of  the  whole  world,  and  holds  them  in  posses- 
sion to  this  day?  In  short,  the  usual  course  of  procedure  in  the 
worlil  is  this, — whoever  can  openly  steal  and  rob,  passes  freely  and 
securely,  unpumslicd  by  any  one,  and  wishes  to  be  honored  besides; 
while  the  little  clandestine  thieves,  who  have  once  committed  theft, 
must  bear  the  shame  and  punishment,  so  that  those  others  may  ap- 
pear pious  and  honorable;  yet  they  should  know  that  they  are  the 
greater  thieves  in  the  sight  of  Got!,  who  will  inllict  upon  them  such- 
punishment  as  they  deserve. 

Inasmuch,  then,  as  this  commandment  is  so  comprehensive,  as  we 
have  now  shown,  it  is  necessary  to  exhihit  and  iiiustrntc  it  to  the 
multitude,  so  that  they  may  not  act  so  inconsiderately  and  securely, 
but  that  the  wrath  of  God  may  be  presented  and  exhibited  to  their 
Tiew.  For,  these  things  we  must  preach  not  to  Chiislinns,  but 
mostly  to  knaves  and  rogues,  to  whom  the  judge,  the  prison-keeper, 
or  the  executioner  should  more  justly  preach.  Therefore,  each  one 
should  know  that  he  is  under  obiio-ation,  at  the  hazard  of  incurring 
the  divine  displeasure,  not  only  not  to  injure  liis  neighbor,  or  to  take 
the  advantage  of  him,  either  in  commerro.  or  in  anv  contract,  or  fo 
conduct  himself  in  nnv  f'egree  perfidiouslv  tow::r,ls  him,  bu!  ;dso  to 


OF    THK    SEVENTH    COMMANDMENT.  473 

protect  his  property  faithfully,  and  to  promote  his  interest,  especially 
if  he  receives  competent  remuneration  and  sustenance  tor  it. 

Now,  whoever  maliciously  contemns  these  things,  may  persist  in 
his  course,  and  escape  the  executioner,  but  he  shall  not  evade  the 
■wrath  and  punishment  of  God  ;  and  although  he  may  exercise  his  pride 
and  arrogance  for  a  considerable  length  of  time,  yet  he  shall  be  a  fugi- 
tive and  a  beggar,  and  suffer,  besides,  all  manner  of  distress  and  misfor- 
tune. And  still  you  persist  in  this  unjust  course,  when  at  the  same  time 
it  is  your  duty  to  protect  the  property  of  your  master  or  mistress,  for 
which  service  you  receive  your  daily  support, — receiving  your  wages 
unjustly,  and  desiring,  besides,  to  be  honored  as  a  nobleman.  Of  this 
character  there  are  manv,  who  exhibit  impertinent  pride  towards  their 
mastersand  mistresses,  unwilling  to  serve  them  through  loveand  obedi- 
ence, in  defending  them  against  injuries.  But  observe  what  yougainby 
this  conduct :  when  you  shall  have  received  yonr  wages,  and  are  sit- 
ting at  your  ease,  God  will  senti  ail  misfortunes  upon  you,  and  you 
shall  discover  and  experience  again,  that  where  you  have  obtained 
one  farthing  by  fraud,  you  will  have  to  repay  thirty  fold. 

We  meet  with  workmen  and  laborers  of  similar  character,  whose 
intolerable  arrogance  we  must  now  hear  and  bear,  as  if  they  were 
noblemen,  occupying  the  possessions  of  other  persons,  and  everyone 
roust  give  them  as  much  as  they  desire.  Well,  only  let  them  pillage 
as  long  as  they  can,  God  will  not  be  unmindful  of  his  commandment ; 
he  will  also  reward  them  as  liiey  have  deserved  ;  and  he  will  not 
suffer  them  to  flourish,  but  to  degenerate,  and  they  shall  never  meet 
with  success  or  jirosperity.  Indeed,  if  there  were  a  proper  gov- 
ernment establisheil  in  the  count rv,  this  licentiousness  could  soon 
be  checked  and  resisted,  as  in  former  times  it  was  among  the  Ro- 
mans, where  persons  of  this  character  were  immediately  apprehend- 
ed, in  consequence  of  which  others  were  necessarily  detei'rcd. 

And  a  similar  Dite  shall  all  others  meet,  who  constitute  nothing 
but  a  place  of  oppression  and  robbery  out  of  the  open  and  jmblic 
market,  in  which  the  jioor  are  defrauded  daily,  and  new  oppressions 
and  extravagances  {)raclised — eacli  one  availing  himself  of  the  mar- 
ket according  to  his  own  arbitrary  will,  arrogantly  and  insolently 
boasting,  as  if  he  had  legal  aiilhontv  to  dispose  of  his  jiossessions  at 
prices  as  extravagant  as  he  desires,  and  as  if  no  one  had  a  right  to  make 
complaint  against  him.  With  these  we  shall  bear  indeed,  and  let 
ihem  exercise  their  oppiessions,  fr<;n(ls,  and  covelousness ;  but  we 
have  confidence  in  (jod,  tlint  he  will,  however,  when  they  have  ex- 
t«>rted  and  oppressed  for  a  cnnsidernble  length  of  Umv,  pronounce  a 
rnrsv  on   tluin;   so  that    their  'jriiin  vhill  spajl  in  the  garner,  their 

<iO 


474  THE    LARGER   CATECHISM. 

vintage  shall  fail,  and  their  cattle  shall  be  destroyed  in  the  stall* 
Yes,  if  you  cheat  or  defraud  any  one  out  of  a  guilder,  your  whole 
treasure  shall  depreciate  and  be  consumed,  so  that  you  shall  never  be 
able  to  enjoy  it  with  peace. 

We  perceive,  indeed,  from  daily  experience^  that  nothing  which  i* 
acquired  either  by  fraud  or  theft,  prospers.  How  many  are  there 
who  make  every  effort,  both  day  and  night,  to  accumulate  wealthy 
and  still  do  not  become  a  farthing  richer  ?  And  even  if  they  accu- 
mulate an  abundance,  they  must  still  endure  so  many  calamities  and' 
misfortunes,  that  they  cannot  enjoy  it  with  peace,  or  transmit  it  tO' 
their  children.  But  inasmuch  as  no  one  is  solicitoi?s  about  these 
things,  procee(bng  as  if  they  do  not  concern  him,  God  must  visit  us 
otherwise,  and  teach  us  morals,  by  levying  upon  us  one  exaction  upon 
another,  or  by  sending  us  a  swarm  of  soldiers  for  guests,  who  instantly 
pillage  oureoffers  and  purses — not  ceasing  while  we  possess  a  farthing  ; 
and  besides  this,  burn  and  destroy  our  houses  and  residence,  violate 
and  murder  our  wives  and  children. 

And  in  short,.even  if  you  steal  much,  rest  assured  that  twice  as  much 
will  be  stolen  from  you ;  and  whoever  robs  or  obtains  any  thing  by 
violent  and  unjust  m^^ans,  must  sutlVr  from  another  who  will  treat 
him  in  a  similar  manner.  For  God  well  knows  how  to  employ  one 
thief  to  punish  another,  since  one  robs  and  defrauds  another  ;  where 
could  we  otherwise  procure  ropes  and  gallows  sufficient  to  punish 
the  thieves  ? 

Whoever,  then,  will  permit  himself  to  be  advised,  should  know 
that  it  is  the  commandment  of  God,  and  that  it  is  not  to  be  regarded 
as  a  jest.  For  even  if  you  contemn  us,  defraud,  steal,  and  rob,  we 
shall,  however,  endeavor  to  bear  it,  and  to  endure  and  sutfer  your 
arrogance,  and  to  commiserate  and  forgive  it,  according  to  the  Lord's 
Prayer;  for  we  know  that  the  pious  shall  have  sufficient;^  and  that 
you  do  yourself  greater  injury  than  rmy  one  else.  But  here,  when 
the  beloved  poor  call  upon  you  for  assistance,  who  are  now  so  nu- 
merous, and  who  are  compelled  to  support  themselves  by  their  daily 
penny,  beware  that  you  do  not  act  as  if  every  body  were  dependent 
on  your  mercies  :  practising  extortion  and  oppression  upon  them,  and 
sendino-  those  away  arrogantly  and  inhumanly,  to  whom  you  should 
be  kind;  they  depart  miserable  and  sorrowful,  having  no  one  to 
whom  they  can  complain;  their  cries  and  entreaties  shall  ascend  to 
heaven  :  here  I  admonish  you  again,  be  on  your  guard,  as  if  it  were 
against  Satan.  For  these  sighs  and  entreaties  will  not  be  jests,  but 
they  will  have  an  energy,  an  inihience  which  is  more  weighty  than 
you  and  all  the  world  can  bea  ■.     For  it  will  touch  Him  who  accepts^ 


OK    l-MK    SEVENTH    COMMANDTVIENT^  475 

poor,  (Hstrcssed  hearts,  and  who  will  not  leave  this  unrevenged. 
Arid  it'  YOU  contemn  these,  and  act  arrogantly,  observe  whose  dis- 
pleasure you  have  heaped  upon  yourself;  and  if  you  are  prosperous 
and  successful,  then  you  may  denounce  God  and  myself  as  liars  be- 
fore all  the  world. 

Wo  have  now  sufliciently  admonished,  warned,  and  advised.  Any 
one  who  will  neither  regard  nor  believe  these  things,  we  shall  permit 
to  proceed  until  he  is  taught  by  experience.  It  is  necessary,  however, 
to  impress  these  things  on  the  minds  of  the  young,  so  that  they  may 
be  on  their  guard  not  to  imitate  the  hardened  and  untractable  mul- 
titude, but  have  in  their  view  the  commandment  of  God,  in  order 
that  his  wrath  and  punishment  may  not  come  upon  them  also.  It 
])ertains  unto  us  to  admonish  and  reprove  through  the  Word  of  God.; 
but  it  belongs  to  princes  and  magistrates  to  restrain  such  manifest  in- 
justice ;  who  should  have  their  eyes  and  their  minds  engaged  in  in- 
•stituting  aiid  preserving  regulations  for  all  kinds  of  trafiic  and  com- 
merce, so  that  the  poor  be  not  burdened  and  oppressed,  and  they 
themselves  be  not  loaded  with  the  sins  of  others. 

Let  it  suffice,  then,  as  a  definition  of  stealing,  that  the  term  be  not 
confined  to  limits  so  contracted,  but  applied  to  ail  our  dealings  with 
our  fellow  man.  And  for  the  purpose  of  comprehending  in  a  few 
Avords,  as  we  have  done  in  the  preceding  commandments,  the  mean- 
ing of  this  one,  it  is  necessary  to  show  that  it  tbrbids  us,  in  the  first 
place,  to  do  our  neighbor  any  injury  and  injustice,  (no  matter  how 
many  ways  can 'foe  contrived  to  diminish  his  goods  and  chattels,  or 
to  retard  or  obstruct  his  interests,)  or  to  allow  or  tolerate  these 
things  ;  but  it  enjoins  on  us  to  guard  and  protect  him  against  injuries ; 
and  secondly,  k  commands  us  to  improve  and  enhance  his  posses- 
sions, and  where  necessity  requires  it,  to  impart  and  extend  our  as- 
sistance, both  to  friends  and  foes. 

Whoever,  then,  seeks  and  desires  to  do  good  works,  finds  abun- 
<lant  occasions  to  ]x?rform  such  as  are  acceptable  and  pleasing  in  the 
sight  of  God  ;  and,  moreover,  he  will'be  remunerated  and  overwhelm- 
<'d  with  the  richest  blessings;  so  that  whatever  we  do  for  the  benefit 
and  protection  of  our  neighbor,  shall  be  abundantly  compensated, 
as  king  Solomon  also  teaches,  Piov.  19,  17:  •'  He  that  hath  pitv 
upon  the  poor  lendeth  unto  the  Lord  ;  and  that  which  he  hath  giveti 
wiJlSu'  pay  him  again."  Here  you  have  a  bountiful  Lord,  who  has 
indeed  sufficient  for  ymi,  and  will  not  permit  you  to  be  in  want,  or 
1o  sutler  ;  and  thus  you  can  enjoy,  witli  choertul  conscience,  infinitely 
more  than  you  can  accuinulateby  perfidy  and  injustice.  Now, -whoever 
.dr>es  not  desiie  th<^sp  blessings,  will  find  wrath  arid  misfortune  enough. 


476  THE    LARGER    CATFXHISM. 

THE    EIGHTH    COMMANDMENT. 

Thou  shalt  not  bear  false  witness  against  thy  neighbor. 

Besides  our  bodies,  our  consort,  and  temporal  property,  we  have 
another  treasure  still,  namely,  honor  and  reputation,  with  which  we 
also  cannot  dispense.  For  it  is  intolerable  for  you  to  live  among  people, 
when  you  are  oppressed  with  scandal,  and  scorned  by  all.  For  this 
reason  it  is  equally  as  much  opposed  to  the  will  of  God  that  our  neigh- 
bor's reputation,  character,  and  honor  should  be  assailed,  as  for  his  mo- 
ney and  possessions  to  be  diminished  ;  but  it  is  his  will  that  each  one 
should  be  respected  by  his  wife,  children,  domestics,  and  neighbors. 
And  in  the  first  place,  the  most  simple  meaning  of  this  command- 
ment, as  the  words  declare,  thou  shalt  not  bertr  false  ivitness,  has 
reference  to  a  public  court  of  justice,  in  which  a  poor  innocent 
person  is  accused  and  oppressed  by  false  evidence,  through  which  he 
is  punished  in  his  person,  property,  and  honor. 

Now,  this  appears  to  have  but  little  reference  to  us.  But  among 
the  Jews  this  occurrence  was  exceedingly  frequent  and  usual,  not- 
withstanding the  people  were  regulated  by  the  best  laws;  and 
where  such  government  still  exists,  there  this  sin  prevails.  The 
reason  is  this, — where  a  judge,  mayor,  prince,  or  other  magistrate 
presides,  it  never  fails,  and  it  is  according  to  the  course  of  the  world, 
that  no  one  v^'illingly  desires  to  ottend,  but  dissembles  and  speaks 
according  to  favors  and  interest,  or  friendship;  for  this  reason  a  poor 
raan  must  be  defeated,  and  suffer  injustice  and  jiunishment.  And  it 
is  a  common  misfortune  in  the  world,  that  pious  persons  scarcely  ever 
sit  in  judgment ;  for  it  is  above  all  things  necessary  for  a  judge  to  be 
a  pious  man — not  only  pious,  but  also  wise  and  discreet,  yes, 
shrewd  and  fearless;  so  it  is  also  necessary  that  a  Avitness  should 
be  fearless,  yes,  particularly  a  pious  man.  For  he  who  should  judge 
all  matters  equitably,  and  proceed  properly  with  all  decisions,  will 
frequently  offend  friends,  relations,  neighbors,  the  rich  and  powerful, 
who  can  aid  or  injure  him  much.  Therefore,  he  must  be  entirely 
blind,  having  his  eyes  and  ears  closed,  and  neither  see  nor  hear  any 
thing  except  the  evitjence  brought  before  him,  and  decide  according 
to  that  evidence. 

First,  this  commandment  accordingly  tends  to  urge  each  one  to 
assist  his  neighbor  in  sustaining  his  rights,  not  allowing  them  to  be 
-violated  or  infringed,  but  pronjoting  and  fearlessly  defending  them, 
whether  it  be  judge  or  Nvitness,  no  matter  under  what  circumstances. 
And  especially  is  there,  in  this  place,  a  limit  fixed  for  our  honorable 


OF    THE    KIGHTII    (,'OMMAXDMENT.  477 

jurists,  in  accordance  to  which  they  should  see  that  civil  matters 
are  transacted  rightfully  and  judiciously,  in  order  to  permit 
that  which  is  just  to  remain  just — not  perverting  it  by  concealment 
or  silence — uninfluenced  by  money,  property,  honors,  or  power. 
This  is  one  ))art  of  this  commandment,  and  its  plainest  meaning,  in 
reference  to  all  that  occurs  in  a  court  of  justice. 

Second,  it  comprehends  much  more,  if  we  have  reference  to  eccle- 
siastical jurisdiction  or  authority,  in  which  it  is  frequently  the  case 
that  some  one  bears  false  witness  against  his  neighbor.  For  wher- 
ever pious  preachers  and  Christians  are  found,  they  are  judged  be- 
fore the  world  as  heretics  and  r.postates;  yes,  they  are  denounced  as 
seditious,  abandoned  wretches :  anrl  besides,  the  Word  of  G'od  must 
be  persecuted,  blasphemed,  falsified,  perverted,  and  erroneously  quo- 
ted and  explained,  in  the  most  shameful  and  virulent  manner. 
But  we  shall  pass  over  this  for  the  present,  since  it  is  natural  for  the 
blind  world  to  conrlemn  and  to  persecute  the  truth  and  the  children 
of  God,  without  even  regarding  it  as  sinful. 

Third,  with  respect  to  that  which  refers  to  all  of  us, — all  sins  of 
the  tongue,  by  which  we  can  injure  or  offend  our  neighbor,  are  for- 
bidden in  this  commandment.  For,  bearing  false  witness  is  nothing 
less  than  the  action  of  the  lips;  whatever  we  do,  then,  to  the  injury 
of  our  neighbor,  by  an  act  of  oiir  lips,  GotI  prohibits;  whether  it  be 
done  by  false  teachers,  with  perverse  doctrines  and  blasphemies,  or 
by  iniquitous  judges  and  witnesses,  with  false  decisions,  or  by  others 
who  are  not  in  authority,  with  the  falsehood  and  virulence  of  their 
tongues.  And  to  these  especially  belon2;s  this  most  detestable  vice 
of  secret  detraction  or  slander,  with  which  Satan  has  so  deeply  in- 
fected us;  concerning  which  a  great  deal  might  be  said.  For  it  is  a 
pernicious  and  universal  vice,  that  every  one  prefers  hearing  evil 
rather  than  good  about  his  neighbor.  And  though  we  ourselves  are 
so  wicked  that  we  cannot  suffer  any  one  to  circulate  an  evil  report 
-concerning  us,  we  all,  however,  ardently  desire  the  whole  world  to  ap- 
plaud us  in  the  most  commending  terms,  and  yet  we  are  unwillinc:  to 
hear  any  commendation  concerning  others. 

Wherefore,  in  order  to  avoid  this  vice,  let  us  consider  that  it  is 
•not  allowed  to  any  one  to  judge  and  reprove  his  neighbor  publicly, 
■even  if  he  sees  him  sinning,  unless  he  has  authority  to  judge  and  to 
punish.  For  there  is  a  great  difference  between  these  two  phrases: 
to  judge  sins,  and  to  be  conscious  of  sins.  We  may  indeed  be  aware 
■of  them,  I)ut  we  have  no  right  to  judge  them.  We  can,  evidently, 
see  and  hear  that  our  neighbor  has  sinned,  but  we  have  no  right  to 
report  it   to  others.     When  we   proceerj   to  judge  and  condemn  an- 


478  THh:    LAUGKR    CATECHISM. 

other,  we  commit  a  greater  sin  than  he  :  if  you  know  it,  however, 
<lo  nothing  more  than  bnry  it  in  the  secrecy  of  your  own  bosom,  un- 
til you  are  commanded  to  judge  and  to  punish  by  A'irtue  of  your 
office. 

Those  are  secret  calumniators  or  slanderers,  wiio  are  not  con- 
tented witii  a  knowledge  of  an  error,  but  assume  to  themselves  judi- 
cial authority,  and  if  aware  of  the  slightest  misdemeanor  of  another, 
they  rumor  it  in  every  corner — scoffing  and  sneering  for  the  purpose 
of  exciting  the  derision  of  others,  like  swine  wallowing  in  the  mire. 
This  is  nothing  else  but  presumptuously  anticipating  God  in  his 
judgment  and  office,  judging  and  condemning  with  the  severest  ac- 
rimony. For  no  judge  can  punish  more  severely,  nor  go  further 
than  to  declare  that  this  one  is  a  thief,  a  murderer,  or  a  traitor. 
For  this  reason,  whoever  presumes  to  assert  these  things  about  his 
neighbor,  usurps  a  power  even  as  extensive  as  that  of  emperor  and 
the  whole  government.  For  even  if  you  do  not  wield  the  sword, 
you,  notwithstanding,  employ  your  virulent  tongue  to  the  reproach 
and  injury  of  your  neighbor. 

For  this  reason  God  wishes  to  restrain  us  from  speaking  any  evil 
of  a  fellow  creature,  even  if  he  be  guilty  and  we  are  conscious  of  it; 
much  more  if  we  are  uncertain,  and  have  received  our  information 
merely  from  report.  But  if  you  ask:  "Shall  I  say  nothing  about 
it,  when  I  know  it  to  be  true?"  Why  do  you  then  not  refer  it  to 
lawful  judges?  But  you  will  say:  "I  am  unable  to  sustain  it  by 
indubitable  testimony,  and  I  might,  perhaps,  sul)iect  myself  to  the 
danger  of  incurring  punishment  for  a  false  accusation."  Well,  be- 
loved friend,  if  you  dread  the  consequences,  and  do  not  trust  to  aj> 
pear  before  authorized  persons,  and  sustain  the  charge,  say  nothing 
about  it ;  but  if  you  know  it  to  be  true,  know  it  for  your  own  bene- 
fit, and  not  lor  that  of  another;  for  if  you  circulate  it,  even  if  it  be 
true,  you  must  still  be  regarded  as  a  liar,  because  you  are  unable  to 
make  it  appear  true  ;  and  besides,  you  act  like  a  wicked  wretch,  since 
no  one  has  a  right  to  speak  injuriously  of  the  honor  and  reputation 
of  his  fellow  man,  unless  that  honor  and  reputation  have  been  already 
taken  away  from  him  by  public  authority. 

Consequently  every  thing  that  cannot  be  established,  as  it  should 
be,  may  be  regarded  as  false  witness.  Wherefore,  whatever  is  not 
manifest  from  sufficient  testimony,  no  one  should  publisli  or  relate 
as  truth.  And  in  a  word,  that  which  is  secret  should  be  left  undi- 
vulged,  or  be  reproved  in  private,  as  we  shall  hear.  Wherever, 
therefore,  a  secret  calumniator  approaches  you,  and  detracts  from 
the  cliaracter  of  another  bv  slanderino:  him,  reprove  him  to  his  face, 


or    THE     KKillTII    COMMANDMENT.  479 

that  he  may  bhish.  By  this  means  many  might  be  put  to  silence, 
who  would  otherwise  biirio"  an  innocent  person  into  contempt,  from 
Avhich  he  could  scarcely  extricate  himself.  For  it  is  easy  to  take 
away  the  honor  and  repulalioii  of  a  man,  but  it  is  (lifficult  for  him 
to  regain  them. 

Thus  you  perceive  that  we  are  strictly  forbidden  to  publish  any 
thing  evil  concerning  our  neighbor;  but  civil  magistrates,  ministers^ 
and  parents  may  do  so,  that  this  commandment  be  understood  as  not 
permitting  evil  to  go  unpunished.  For  according  to  the  fifth  com- 
mandment, we  should  not  personally  injure  any  one;  but  the  execu- 
tioner, by  vii  tup  of  hi,^  otlice,  should  show  the  guilty  no  favors,  but 
inflict  punishments  on  them:  which  he  may  do  without  sinning 
against  the  command  of  God,  because  God  has  instituted  this  office 
on  account  of  transgressors.  For  God  reserves  to  himself  the  right 
of  inflicting  punishment  accorciing  to  his  own  will,  as  he  threatens  in 
the  first  commandment.  And  tliough  no  one,  as  an  inthvichial,  should 
judge  or  condemn  any  one,  yet  if  those  do  not,  who  are  authorized, 
they  sin  indeed,  as  well  as  those  who  usurp  that  authority.  For 
necessity  requires  an  evil  deed  to  be  proclaimed,  and  submitted  to 
examination  and  testimony.  And  this  is  carried  into  efTcct  l)y  means 
similar  to  those  which  a  physician  employs  when  about  effecting  a 
cure,  by  making  ;it  times,  in  private,  the  necessary  examination  and 
inspection  with  rclcrence  to  his  patient.  Thus  magistrates,  fiithers, 
and  mothers,  yes,  even  brothers  and  sisters,  and  other  good  friends, 
are  under  obligation  to  each  other,  to  reprove  vice  when  it  is  neces- 
sary and  beneficial  to  do  so. 

But  the  proper  method  of  restraining  vice,  would  be  to  observe 
the  order  j)rescribed  in  the  Gospel,  Matt.  18,  lo,  where  Christ  says: 
*'  Ifthv  brother  shall  trespass  against  thee,  go  tell  him  his  fault  be- 
tween thee  and  him  alone."  Here  you  have  a  precious  and  a  noble 
doctrine,  wortliv  of  diligent  observance,  cautiously  directing  your 
irjffuence  against  this  detestable  abuse.  Direct  your  conduct,  then, 
according  to  it,  in  ordt  r  tli;it  you  may  not  so  unreservedly  detract 
from  the  character  of  your  fellow  man,  and  calumniate  him  ;  but  pri- 
vHtelv  admonish  him  to  reform.  And  pursue  a  similar  course  when 
any  one  whispers  in  your  ear  tlic  errors  of  which  this  or  that  indi- 
vidual is  guilty  :  advise  him  to  go  and  reprove  these  offences,  if  they 
liave  fdllcn  under  h':s  ob-^ervation,  and  if  not,  to  remain  silent. 

This  you  may  learn  from  the  administration  of  daily  family  gov- 
ernment. For  this  is  the  method  pursued  by  the  father  of  a  fami- 
l\', — seeing  a  servMut  neglecting  the  performance  of  his  duty,  he  re- 
proves that  s.ivar.l.      But  were  he  so  imprudent  as  to  leave  his  ser- 


480  THE    LARGER    CATECHISM. 

vant  at  home,  and  to  go  forth  upon  the  streets  for  the  purpose  of  ut- 
tering complaints  to  his  neiglibors  against  him,  he  undoubtedly  would 
have  to  hear  this  declaration  :  "  Thou  fool,  what  does  it  concern  us? 
Why  do  you  not  reprove  him  yourself?"  If  he  were  to  observe  this 
advice,  he  would  act  in  a  very  brotherly  manner,  so  that  the  evil 
might  be  amended,  and  his  servant  sustain  his  honor  and  reputation  ; 
as  Christ  himself  also  says :  "  If  he  shall  hear  thee,  thou  hast  gained 
thy  brother,"  Matt.  18,  15.  Here  you  might  achieve  a  great  and 
memorable  deed.  Or  do  you  consider  it  a  small  thing  to  gain  a 
brother?  Let  all  the  monks  and  holy  orders  come  forward  with  all 
their  works  combined,  and  we  shall  see  whether  they  are  able  to 
claim  the  honor  of  having  gained  a  brother. 

Christ  further  teaches  :  "  If  he  will  not  hear  thee,  then  take  with 
thee  one  or  two  nsore,  that  in  the  mouth  of  two  or  three  witnesses 
every  word  may  be  established,"  verse  16.  Consequently,  we  should 
confer  with  the  individual  himself,  whom  it  concerns,  and  not  back- 
bite him  ;  but  if  this  course  avail  nothing,  then  present  it  publicly 
to  the  proper  tribunal,  whether  civil  or  ecclesiastical.  For  in 
this  case  you  are  not  alone,  but  in  connection  with  those  wit- 
nesses, by  whom  you  are  able  to  convict  the  accused,  and  upon 
whose  testimony  the  judge  can  rely,  decide,  and  inflict  punishment. 
In  this  way  we  are  able  to  attain  the  object  in  a  regular  and  proper 
manner,  restraining  the  evil  or  amending  it.  Otheiwise,  if  you  de- 
fame another  by  detraction,  stirring  up  his  m/isdeeds,  no  bad  habits 
will  be  amended ;  and  afterwards,  when  you  must  appear  and 
testify,  you  will  deny  that  it  was  said  by  you.  It  would  there- 
fore be  serving  these  detractors  justly,  to  wound  the  intemperance 
of  their  tongues  severely,  so  that  the  desires  of  others  for  slander 
might  be  checked  by  it.  For  if  those  things  were  circulated  by  you, 
for  the  improvement  of  vour  fellow  man,  acting  through  the  love  of 
truth,  you  would  not  skulk  around  privately,  avoiding  the  day  and 
the  light. 

All  these  things  are  said  with  respect  to  secret  sins.  But  when 
the  sin  is  so  distinctly  evident  that  it  is  known  by  the  judge  and 
every  one  else,  you  may,  without  committing  sin  in  any  resjject, 
avoid  and  discard  the  perpetrator  as  one  who  has  exposed  himself  to 
shame;  and  you  miiy  also  bear  witness  against  him  openly.  For 
there  can  be  no  scandal,  false  evidence,  nor  injustice,  in  speaking  of 
that  which  is  clearly  evident.  Even  as  at  present,  we  censure  the 
doctrine  of  the  Pope,  which  appears  publicly  in  print,  and  which  is 
proclaimed  throughout   ihc  world.      For  if  the  sin  is  puhlic,  public 


OF    THE    EIGHTH    COMMANDMENT.  481 

reproof  should  also  follow,  so  that  each  one  may  know  how  to  guard 
himself  against  it. 

Thus  we  now  have  the  substance  and  general  meaning  of  this 
commandment, — that  no  one  should  injure  his  fellow  man  by  the 
detractive  malignity  of  his  tongue,  whether  friend  or  foe,  nor  speak 
evil  of  him,  whether  it  be  true  or  untrue,  if  it  be  not  done  by  com- 
mandment, or  for  his  benefit  and  edification  ;  but  he  should  employ 
his  tongue  profitably,  and  speak  the  best  of  every  one,  covering  over 
the  sins  and  imperfections  of  his  neighbor,  excusing,  and  protecting 
him  in  every  honorable  way.  To  this,  however,  we  should  be  incited, 
chiefiy  by  the  motive  which  Christ  indicates  in  the  Gospel,  and  in 
which  he  would  have  comprised  all  the  coramanchnents  relating  to 
neighbors :  "  All  things  whatsoever  ye  would  that  men  should  do  to 
you,  do  ye  even  so  to  them,"  Matt.  7, 12. 

We  are  also  taught  these  things  by  nature  itself,  in  our  own  bo- 
dies, as  St.  Paul,  1  Cor.  12,  22,  23,  says :  "  Nay,  much  more  those 
members  of  the  body  which  seem  to  be  more  feeble,  are  necessary. 
And  those  members  of  the  body  which  we  think  to  be  less  honorable, 
upon  these  we  bestow  more  abunihint  honor  ;  and  our  uncomely  parts 
have  more  abunchmt  comeliness."  The  face,  the  eyes,  the  nose,  and 
mouth,  no  one  conceals,  for  they  have  no  need  of  it,  being  in  them- 
selves the  most  honorable  members  which  we  have  ;  but  the  most 
uncomely,  of  which  we  are  ashamed  if  they  should  be  exposed,  we 
conceal  with  the  greatest  care ;  which  our  hands  and  our  eyes,  to- 
gether with  our  whole  body,  are  occupied  in  covering  and  veiling. 
So  we  should  also  act  among  eacii  other,  palliating  whatever  is  dis- 
honorable and  defective  in  our  neighbor,  making  every  effort  within 
our  power  to  conduce  to  his  honor,  improving  and  promoting  it. 
And,  again,  we  should  restrain  whatever  might  result  in  his  dishon- 
or. And  particularly  is  it  an  amiable  and  a  noble  virtue  in  him  who 
is  able  to  put  the  best  construction  upon  all  (excepting  that  which 
is  evidently  wicked)  that  he  hears  said  about  his  neighbor,  or  to  de- 
fend it  in  the  most  efficient  manner,  against  the  virulent  tongues, 
which  busy  themselves  whenever  tbey  can  search  out  or  discover 
any  thing,  in  censuring  their  fellow  man,  and  in  the  most  malignant 
manner,  proclaiming  and  perverting  it ;  as  it  happens  at  tiie  present 
time,  especially  with  the  precious  Word  of  (j'od  and  his  ministers. 

Therefore,  in  this  commandment  very  many  good  works  are  com- 
preb.ended,  which  are  in  the  highest  degree  pleasing  in  the  sight  ol 
(jod,  and  bring  with  themselves  supeiabendant  blessings  and  favors, 
if  the  blind  world  ami  the  false  saints  wouhl  only  perceive  them. 
For  tliere  is  nothing  in,  ihm   hilnti^inj,'  to  the  entire  man,  which,  in 

(i! 


482  fllE    LABGEll    CATECHISM. 

a  greater  degree  and  to  a  wider  extent,  can  both  accomplish  good  ancf 
effect  evil,  in  spiritual  as  well  as  in  civil  matters,  than  the  tongue^ 
although  it  is  the  smallest  and  the  feeblest  member. 

THE    NINTH    AND    TENTH    COMMANDMENTS. 

Thou  shall  not  covet  thy  neighhor\s  house. 

Thou  shall  not  covet  thy  neighhor\s  vxife,  nor  his  man-servanfy 
nor  his  maid-servant,  nor  his  ox,  nor  his  ass,  nor  any  thing' 
that  is  thy  neighbor's. 

These  two  coramanthTients  were  given  almost  exclusively  to  the- 
Jews,  although  they  are  partly  applicable  to  us.  For  they  do  not 
explain  them  as  referring  to  unchastity  or  theft,  since  these  are  suf- 
ficiently forbidtlen  in  the  foregoing  commandments;  and  they  also 
held  that  they  had  observed  all  those  comnwndments,  if  they  had 
performed  externally  the  works  enjoined,  or  if  they  had  abstained 
from  those  forbidden.  For  this  reason  God  added  these  two  com- 
mandments, that  to  covet  our  neighbor's  wife  or  possessions,  or  to 
attempt  to  obtain  them  in- any  way,  might  also- be  considered  sinful 
and  forbidden ;  and  especially,  since  under  the  Jewish  government 
servants  were  not  like  our  hirelings  at  present,  at  liberty  to 
serve  for  wages  as  long  as  they  pleased^  but  they  were  the  property 
of  their  masters,  v/ith  their  Ixxiies  and  whatever  they  had,  like  cat- 
tle and  other  property.  And  besides  this,  the  Jews  also  had  power 
over  their  wives  to  put  them  away  publicly,  throtigh  a  writing  of 
divorcement,  and  to  take  another.  Under  these  circumstances  they 
were  necessarily  exposed  to  the  danger,  if  any  one  desired  to  have 
the  wife  of  another,,  of  his  taking  occasion,  by  some  means,  both  to- 
put  away  his  own  wife,  and  to  alienate  the  wife  of  another,  in  order 
that  he  might  obtain  her  under  the  appearance  of  justice.  Among' 
them  this  was  not  considered  either  a  sin  or  a  disgrace,  as  little 
as  it  now  Is  when  a  father  of  a  family  discharges  a  servant,  or 
Avhen  one  alienates  the  servant  of  another. 

Therefore  they,  I  say,  thus  explained  these- commandments,  and' 
correctly  too,  (though  they  are  somcv^hat  more  comprehensive,)  that 
no  one  should  presume  and  endeavor  to-obtain  the  possessions  of  an- 
other— his  wife,  for  instance,  his  domestics,,  house  and  home,  lands^ 
or  cattle — even  with  a  good  appearance  and  pretext  of  justice,  yet 
with  injury  to  his  neighbor.  For  in  the  seventh  commandment,  the 
guilt  of  so  seizing  upon  the  properly  of  another,-  or  of  withhold- 
ing from  our  neighbor  that  to  which  we  can  have  no  right,  is  forbid- 


OF    THE    MXTH    AND    TKNTH    COMMANDMENTS.  483 

i%\en.  But  here  it  is  also  forbidden  to  take  away  any  thing  from  our 
neighbor,  even  if  we  are  able  to  obtain  it  honorably  in  the  sight  of 
the  world,  so  that  no  one  may  dare  to  impeach  or  to  censure  us  with 
having  acquired  it  through  unjust  means. 

For  we  are  so  inclined  by  nature,  that  no  one  desires  another  to 
be  as  successful  as  himself,  and  every  one  accumulates  as  much  a-s  he 
can,  no  matter  what  the  condition  of  his  neighbor  may  be.  And 
still  we  wish  to  be  regarded  as  pious,  putting  on  the  best  appearance, 
and  concealing  the  imposture  ;  we  seek  after  and  devise  ingenious 
artifices  and  crafty  schemes,  (which  are  now  daily  contrived  with 
consummate  skill,)  as  though  they  were  sanctioned  by  law ;  and 
boasting,  we  boldly  appeal  to  these;  and  we  wish  them  to  be  called, 
not  deceptions  or  frauds,  but  sagacity  and  prudence.  And  all  these 
are  suffered  by  jurists  and  judges,  who  distort  and  extend  the  law 
by  forced  constructions,  in  whatever  manner  it  may  seem  to  apply  to  the 
case,  perverting  and  evading  the  words,  regardless  of  justice  and  the 
necessities  of  their  fellow  man.  And  in  a  word,  he  who  is 
the  most  ingenious  and  expert  in  these  things,  is  most  favored 
"by  the  laws,  as  they  also  say  :  vigilantihus  jura  suhveniunt — the 
laws  favor  the  watchful. 

This  last  commandment  is,  therefore,  not  given  for  knaves,  aban- 
doned in  the  sight  of  the  world,  but  particularly  for  those  who  wish 
to  appear  the  most  pious,  and  seek  applause,  desiring  to  be  esteemed 
honorable  and  blameless,  having  in  no  wise  transgressed  the  preced- 
ing commandments;  as  the  Jews  especially,  and  many  great  noblemen, 
lords,  and  princes,  desire  to  be  called  at  the  present  day.  For  the 
common  mass  of  people  are  embraced  in  the  seventh  command- 
ment,— which  is  of  a  more  general  imjjort, — who  are  but  little  con- 
cerned how  they  may  obtain  their  possessions  with  honor  and  justice. 

Thus  these  things  occur  mostly  in  litigations,  in  which  persons 
determine  to  gain  something  from  their  neighbor,  and  to  deprive  him 
of  his  just  rights.  For  instance,  when  a  person  contends  for  a  large 
lecjacy,  permanent  property,  &c.,  he  avails  himself  of  those  means 
which  seem  to  have  an  appearance  of  justice,  he  so  embellishes 
his  cause  with  a  display  of  words,  that  the  court  must  fovor  if,  and 
he  holds  the  property  by  such  a  title,  that  no  one  is  able  to  lay  claim 
to  it.  Moreover,  when  one  desires  to  occupy  a  castle,  town,  an 
earldom,  or  something  else  of  great  value,  he  has  recourse  to  so  many 
schemes,  that  through  the  instrumentality  of  his  fi-iends,  and  whatever 
other  means  he  is  able  to  emplov,  the  occnpant  being  driven  away, 
4he  possession  is  adjudged  to  him  :  an  1  Hpsides,  it  is  confirmed  l>v  seal 


484  THE    LARGER    CATECHISM. 

and  signature,  so  that  it  may  be  said  that  he  gained  it  with  honesty 
and  the  title  of  a  prince. 

Similar  practices  are  also  carried  on  in  common  traffic  and  con- 
tracts, in  which  one,  through  grasping  cupidity,  defrauds  another, 
so  that  the  latter  must  be  perpetually  on  his  guard,  or  be  deceived 
and  defrauded;  and  the  one  who  has  been  defrauded,  may  probably, 
on  account  of  pressing  necessity  or  debt,  not  be  able  to  retain  his 
property,  or  to  redeem  it  without  sustaining  serious  injury,  so  that 
the  other  one  obtains  it  for  half  or  less  thanhalf  of  its  value.  And  yet 
this  is  not  considered  as  taking  unjustly  or  stealing,  but  as  buying 
honorably.  According  to  the  common  saying,  "  Let  the  first  be  the 
best — let  each  one  watch  his  own  interest,  regardless  of  the  condi- 
tion of  another."  And  who  would  be  skilful  and  ingenious  enough 
to  think  of  all  the  ways  in  which  wealth  may  be  accumulated  under 
this  appearance  of  justice,  and  which  the  world  does  not  consider  unjust '.' 
Nor  will  it  see  that  by  this  means  our  fellow  man  is  injured,  and  must 
be  deprived  of  these  things,  the  want  of  which  he  cannot  bear  with- 
out pain  ;  when  at  the  same  time  there  is  no  one  who  desires  such 
practices  to  be  exercised  towards  himself;  from  which  it  is  easy  to 
perceive  that  this  kind  of  evasion  and  pretext  is  false. 

A  similar  course  was  pursued  with  respect  to  women  among  the 
ancients ;  for  they  could  invent  such  artifices,  that  when  one  was  pleased 
w^ith  the  wife  of  another,  he  would  within  himself  or  through  the  in- 
strumentality of  others,  (as  there  were  various  ways  and  means 
which  could  be  devised,)  induce  her  husband  to  become  displeased 
with  her,  or  cause  her  to  resist  him,  or  so  conduct  herself  that  he 
must  pat  her  away,  and  permit  this  one  to  have  her.  This  doubt- 
less prevailed  very  much  among  the  Jews,  as  we  also  read  in  the 
Gospel,  concerning  king  Herod,  that  he  married  his  own  brother's 
wife,  even  whilst  his  brother  was  yet  living,  who,  nevertheless, 
wished  to  be  an  honorable,  pious  man,  as  St.  Mark  testifies,  Mark 
6,  20.  But  such  examples,  I  trust  will  not  occur  among:  us, 
since  in  the  New  Testament,  those  joined  in  matrimony,  are  forbid- 
den to  separate, — unless  it  were  in  a  case,  where  one,  by  some 
stratagem,  takes  away  the  rich  bride  of  another.  But  among  us, 
however,  it  is  not  a  rare  thing  for  one  to  alienate  the  servant  or 
handmaid  of  another,  or  otherwise  to  lead  her  away  by  the  persua- 
sion of  flattering  words. 

Now,  let  all  these  things  happen  as  they  may,  we  should  know 
that  it  is  not  the  will  of  God  that  you  should  take  away  any  thing 
from  your  neighbor,  which  belongs  to  him,  so  as  to  reduce  him  to 
want,  in  order  to  satiate  vour  avaricious  desires,  even  if  you  can  hold 


or    THE    XINTH    AM)    TENTH    COMMANDMENTS.  485 

it  honorably  in  the  sight  of  the  worhl.  For  it  is  an  insidious  decep- 
tion, practised  under  a  false  coloring,  to  prevent  it  from  being 
detected.  For  even  if  you  act  as  if  you  had  done  no  one  in- 
justice, you  have  still  encroached  on  your  neighbor's  rights,  and  if 
it  is  not  called  stealing  or  cheating,  it  is,  at  least,  coveting  the  pro- 
perly of  your  fellow  man:  that  is,  striving  after  it,  taking  from  him 
without  his  consent,  and  envying  him  for  that  which  God  has  bestowed 
upon  him.  And  even  If  the  jiulge  and  every  one  must  allow  it  to 
you,  yet  God  will  not ;  for  he  tridy  perceives  the  deception  of  the  heart 
and  the  cupidity  of  the  world,  which,  if  we  grant  it  a  finger's  breadth, 
will  take  the  length  of  an  ell,  so  that  finally  manifest  injustice  and 
violence  must  result. 

We,  therefore,  understand  these  commandments  according  to  their 
common  meaning: — First,  that  they  forbid  us  to  wish  our  neighbor 
any  injury,  or  to  assist  or  to  be  instrumental  in  injuring  him  ;  but  on 
the  other  hand,  they  require  us  willingly  to  allow  him  whatever  just- 
ly belongs  to  him,  ami  10  favor  him  in  the  enjoyment  of  it;  moreover,  to 
promote  whatever  may  contriiiute  to  his  interest  and  advantage,  and 
to  defend  the  same,  as  we  \voulrl  that  others  should  do  unto  us.  And 
consequently,  they  are  particularly  given  in  opposition  to  envy  and 
insatiable  avarice,  in  order  that  Go  '  may  remove  the  cause  and  the 
source  from  which  all  the  evils  spring,  through  which  our  neio-hbor 
is  injured.  For  this  reason  he  has  plainlv  expressed  them  with  these 
words:  "Thou  shalt  not  covet,"  &.c.  For  he  especially  desires  to 
have  the  heart  pure,  although  we  cannot  attain  this  purity  while  this 
life  endures  :  so  that  these,  indeed,  as  well  as  all  others,  remain  com- 
mandments, which  continually  accuse  us,  and  indicate  how  impious 
we  are  in  the  sight  of  God. 

CONCLUSION    OF    THE    TEN     COMMANDMENTS. 

Thus  we  have  the  Ten  Commandments,  the  essence  of  the  divine 
doctrine,  showing  what  we  should  observe  in  order  that  our  whole 
lives  may  be  acceptable  in  the  sight  of  God  ;  and  moreover,  the  true 
fountain  and  source,  from  which  must  spring  and  into  which  must  re- 
turn, all  works  which  are  to  be  considered  good  ;  so  that  without 
the  Ten  Commandments  no  work  nor  course  of  conduct  can  be  good 
and  pleasing  in  the  sight  of  God,  let  it  be  as  great  and  as  precious 
in  the  sight  of  the  world  as  it  may.  Now,  let  us  see  what  our  great 
and  notable  saints  are  able  to  boast  of,  concerning  their  spiritual  or- 
ders and  their  great  and  difficult  works  which  they  have  devised  and 
established,  omitting  those  embraced  in  the  Decalogue,  as  if  they 


486  THE    LAKGKU    CATECHISM. 

were  much  too  insignificant,  or  as  if  they  had  been  long  since  accom- 
plished. I  am  indeed  of  the  opinion,  that  we  would  all  find  enough 
here  to  engage  our  utmost  endeavors  in  observing  lenity,  pa- 
tience, and  love  towards  enemies,  chastity,  benevolence,  &c.,  and  all 
that  is  connected  with  these  viilues.  But  works  of  this  kind  have 
no  charm  and  beauty  in  the  eves  of  the  world.  For  they  are  not 
rare  and  brilliant,  nor  confined  to  certain  ])articular  times,  places, 
modes,  and  customs ;  but  they  are  common,  daily,  domestic  duties, 
which  one  neighbor  is  able  to  perform  towards  another ;  therefore 
thev  have  no  respectability  or  reputation. 

But  the  former  works  excite  the  curiosity  and  attention  of  men, 
being  promoted  by  the  most  pompous  ceremonies,  great  expenses, 
and  royal  edifices ;  and  they  are  so  decorated  that  all  things  must 
appear  brilliant  and  splendid  ; — here  they  burn  incensed;  here  they 
sing  and  tinkle :  here  they  light  up  tapers ;  so  that  on  account  of 
these  things  nothing  else  can  be  heard  or  seen.  For  the  appearance 
of  a  priest  in  a  surplice  decorated  with  gokl,  or  the  position  of  a  lay- 
man during  the  whole  day,  in  the  church  on  his  knees,  is  called  a  pre- 
cious work,  which  no  one  is  able  to  extol  sufficiently  ;  but  the  dili- 
gent attention  of  a  poor  little  girl  to  an  infant,  and  the  faithful  per- 
formance of  that  which  is  commanded  her,  must  be  regarded  as  no- 
thing.    What  else  should  monks  and  nuns  seek  in  their  cloisters? 

But  observe,  is  this  not  an  execrable  presumption  of  those  desper- 
ate saints?  who  pretend  to  discover  orders  and  a  course  of  life,  bet- 
ter and  more  sublime  than  those  taught  in  the  Ten  Commandments; 
affirming,  as  already  said,  that  this  is  merely  an  ordinary  course  of 
life,  for  the  observance  of  common  persons;  but  that  theirs  is  pro- 
posed for  the  saints  and  for  the  perfect.  Nor  do  these  ]>oor  blind  })er- 
sons  see  that  no  man  is  able  to  arrive  at  such  a  state  of  perfection, 
as  will  enable  him  to  keep  one  of  the  Ten  Commandments  as  it 
should  be  kept,  but  that  it  is  still  necessary  for  faith  and  the  Lord's 
Prayer  to  come  to  our  assistance,  (as  we  shall  hear,)  through  which 
we  seek  and  implore,  and  continually  receive  this  grace  and  virtue. 
Their  glorying  is  therefore  not  otherwise  than  if  one  should  boast 
and  say  :  '•  It  is  true  I  have  not  a  farthing  with  which  to  pay,  but 
I  hope  easily  to  pay  ten  guilders." 

I  insist  upon  these  things  in  order  that  we  may  once  be  liberated 
from  this  miserable  abuse,  which  has  so  deeply  taken  root,  and  which 
still  adheres  to  every  one ;  and  in  order  that  we  accustom  ourselves 
to  have  our  eyes  intent  upon  these  things  alone,  in  every  condition 
of  life  on  earth,  and  to  be  solicitous  about  them.  For  no  doctrine 
or  discipline  will  ever  be  produced  which  will  be  equal  fo  the  Ten 


COXCLUSIOX.  487 

Commandments,  since  they  propose  a  character  so  exalted,  that  no 
one  is  able  through  the  powers  of  man,  to  attain  it;  and  whoever 
attains  it,  is  a  heavenly,  angelic  being,  far  superior  to  all  the  sanc- 
tity of  the  world.  Take  these  commandments  into  consideration, 
then,  and  use  every  exertion,  devoting  all  your  power  and  energy 
to  thera,  and  you  will  iind  so  much  to  perform,  indeed,  that  you  will 
neither  seek  nor  esteem  any  other  works.  Let  this  suffice,  in  refer- 
ence to  the  fust  part  of  the  common  Christian  doctrine,  being  con- 
sidered at  sufficient  length,  both  for  instruction  and  a(hnonition  ;  yet 
in  conclusion,  we  must  repeat  the  text  which  belongs  here,  and  which 
we  have  also  spoken  of  before,  in  the  fust  commandment,  in  order 
that  we  learn  how  much  importance  God  washes  to  have  attached 
to  them,  so  that  we  may  diligently  learn  to  inculcate  and  practise 
the  Ten  Commandments. 

/  the  Lord  thy  God  am  a  jealous  God,  visiting  the  iniquity 
of  the  fathers  upon  the  children  unto  the  third  and  fourth  gener- 
ation of  them  that  hate  me ;  and  showing  mercy  unto  thousands 
of  them  that  love  me  and  keep  my  commandments. 

Although  this  Declaration  as  we  have  already  heard,  is  annexed 
to  the  first  commandment,  yet  it  was  laid  down  for  the  sake  of  all 
of  them,  since  they  should  conjointly  be  referred  and  directed  to  it. 
For  this  reason  I  have  said  that  it  should  be  helii  forth  to  youth,  and 
be  impressed  upon  their  minds,  so  that  they  may  learn  and  retain  it, 
in  order  that  they  may  see  what  should  urge  and  constrain  us  to  ob- 
serve these  Ten  Commandments  ;  and  we  should  not  regard  it  in  any 
other  light,  than  that  it  is  joined  with  each  one  in  particular,  so  that 
it  pertains  and  relates  to  all  of  them. 

No\v,  as  we  have  already  said,  there  are  both  a  terrible  menace  and 
a  gracious  promise  embraced  in  these  words,  for  the  purpose  of  ter- 
rifying and  warning,  and  moreover,  of  alluring  and  inciting  us,  in 
oriler  that  we  may  receive  God's  Word  in  holy  sincerity,  since  he 
himself  expresses  how  much  depends  upon  it,  and  how  inflexibly  he 
will  insist  upon  it,  namely  :  that  he  will  severely  and  terribly  punish 
all  who  scorn  and  transgress  his  commandments;  and  again,  how 
abundantly  he  will  reward,  i'avor,  and  bless  with  every  kind  of  bene- 
ficence, those  who  greatly  esteem  them,  and  cheerfully  act  and  live 
accordnig  to  them.  By  this  means  he  requires  that  all  should  pro- 
ceed from  a  heart  which  fears  God  alone,  and  keeps  him  ever  pres- 
ent fo  its  thoughts  through  such  fear,  abstaining  from  all  that  is  con- 
trary to  his  will,  so  ns  not  to  provoke  him  :  and,  on  the  other  hand, 
which  trusts  in  hiia  alone,  and  perform'^,  through  love  to  him,  that 


488  THE    LARGER    CATECHISM. 

which  he  desires,  since  he  permits  himself  to  be  heard  as  affection- 
ately as  a  father,  and  offers  unto  all  favors  and  blessings. 

And  in  like  manner  the  true  meaning  and  the  proper  explanation 
of  the  first  and  principal  commandment,  from  which  all  others  should 
spring  and  proceed,  is  nothing  else  but  that  which  these  words — 
Thou  shall  have  no  other  gods — express  in  the  simplest  terras,  as 
required  here :  thou  shalt  fear  and  love  me  as  thine  own  true  God, 
and  trust  in  me ;  for  w^hatever  heart  is  thus  inclined  towards  God, 
has  fulfilled  this  and  all  other  commandments.  And  again,  whoever 
fears  and  loves  any  thing  else  either  in  heaven  or  on  earth,  observes 
neither  this  nor  any  other  commandment.  Therefore,  the  whole 
Scripture  has  every  where  enforced  and  inculcated  this  command- 
ment, directing  all  things  upon  these  two, — fear  and  confidence  in 
God  ;  and  especially  does  the  psalmist  David  teach  it  throughout  the 
Psalms;  for  instance,  where  he  says:  "The  Lord  taketh  pleasure 
in  them  that  fear  him,  in  those  that  hope  in  his  mercy,"  Psalm  147, 
11, — explaining  this  commandment  in  one  verse,  and  implying  even 
thus  much :  the  Lord  taketh  pleasure  in  those  who  have  no  other 
gods. 

Let  the  first  commandment,  then,  illuminate  the  whole ;  let  it  dif- 
fuse its  radiance  over  the  rest ;  and  let  the  Declaration  attached  to 
the  first  commandment,  unite  and  hold  them  all  together  in  bright 
harmony,  like  a  wreath  of  flowers  on  a  circular  band,  which  the  eye 
may  continue  to  pass  over  repeatedly,  without  forgetting  a  single 
flower.  For  instance,  we  are  taught  in  the  second  commandment 
to  fear  God,  and  not  to  misuse  his  name  in  swearing,  lying,  cheating, 
or  in  other  deceptive  and  dishonorable  practices,  but  to  use  it  pro- 
perly and  truthfully  in  supplication,  prayer,  praise,  and  giving  of 
thanks,  through  the  love  and  confidence  resulting  from  the  first  com- 
mandment. And  in  like  manner  we  should  be  incited  by  this  fear, 
confidence,  and  love,  not  to  scorn  his  Word,  but  to  hear  and 
learn  it  cheerfully,  to  honor  it,  and  to  hold  it  sacred. 

And  it  extends,  moreover,  through  the  succeeding  commandments, 
all  of  which  are  to  be  observed  towards  our  neighbor  by  virtue  of 
the  first  commandment ;  so  that  we  may  honor  our  father  and 
our  mother,  our  superiors,  and  all  who  are  in  authority,  and  be 
subservient  and  obedient,  not  on  account  of  their  will,  but  on 
account  of  the  will  of  God.  And  you  should  not  he  urged  to  the 
performance  or  the  neglect  of  any  of  these  duties,  merely  in  consider- 
ation of  your  parents,  or  through  fear  or  love  towards  them  ;  but  you 
should  especially  observe  that  which  God  desires,  and  which  he 
will  very  strictly  require  of  you:  if  you  neglect  it,  yon  incur  the  (Hs- 


concLvsios.  489 

pleasure  of  a  wrathful  Judge,  or  if,  on  the  other  hand,  you  observe 
it,  you  secure  a  benevolent  Father. 

Again,  that  you  do  your  fellow  man  no  injury  or  violence,  nor 
encroach  upon  his  rights  in  any  respect,  whether  it  be  in  reference 
to  his  own  body,  or  to  his  wife,  or  to  his  property,  or  to  his  honor, 
or  to  his  just  claims,  as  these  are  commanded  in  their  order,  even  if 
you  might  have  room  and  occasion  for  it,  and  if  no  one  would  re- 
prove you  for  it ;  but  that  you  do  good  unto  all,  helping  and  pro- 
moting them  whenever  and  in  whatever  respect  you  can,  through 
love  and  gratitude  to  God  alone,  in  full  confidence  that  he  will 
abundantly  reward  you  for  it  all.  Thus  you  see  then,  how  the  first 
commanihnent  is  the  head  or  fountain^  which  passes  through  all  the 
others,  and  to  which  they  all  return  and  cleave ;  so  that  the  end  and 
the  beginning  are  indissolubly  united  and  bound  up  in  each  other. 

It  is  useful  and  necessary,  I  say  then,  to  present  these  things 
continually  to  the  young,  and  to  urge  and  impress  them  on 
their  minds,  in  order  that  they  may  be  reared  up,  not  merely  by  con- 
straint and  through  fear  of  the  rod,  like  beasts,  but  in  the  fear  and 
honor  of  God.  For  they  themselves  will  be  spontaneously  moved 
and  urged  to  perform  the  will  of  God  with  cheerfulness,  if  they  se- 
riously consider  and  cordially  reflect,  that  these  are  not  the  idle  talk 
of  men,  but  the  commandments  of  that  Divine  Being,  who  so  seri- 
ously enjoins  them,  and  who  punishes  those  who  scorn  them, 
pouring  out  his  wrath  over  them ;  but  on  the  other  hand,  remuner- 
ating those  who  observe  them,  with  inestimable  blessings.  There- 
fore it  was  commanded  in  the  Old  Testament,  not  without  reason, 
that  the  Ten  Commandments  should  be  written  on  all  the  walls  and 
every  coi-ner,  yes,  even  upon  their  garments,  not  merely  for  the  pur- 
pose of  standing  written  there,  and  of  being  carried  about  as  a  spec- 
tacle, as  the  Jews  did,  but  to  be  perpetually  before  our  eyes,  and 
continually  in  our  memory,  in  all  our  business  and  actions.  And 
let  each  one  permit  them  to  be  his  daily  exercise,  in  all  circumstan- 
ces, occupations,  and  dealings,  as  if  they  were  standing  written  on 
every  place  at  which  he  directs  his  eyes,  yes,  wherever  he  stands  or 
goes.  Thus  we  would  find  sufficient  cause  to  practise  the  Ten 
Gommanflmcnts,  both  for  ourselves  at  home,  and  towards  our  neigh- 
bors, so  that  no  one  would  need  to  go  far  to  find  a  cause. 

Now,  from  all  this  we  can  easily  perceive  how  highly  these  Ten 
Commandments  should  be  exalted  and  extolled,  above  all  orders, 
commands,  and  works,  which  men  otherwise  teach  and  exercise. 
For  here  we  can  l)oast  and  say  :  let  all  the  wise  and  the  saints  come 
forward,  and  see  whether  ihfv  arc  jihle  lo  produce  a  single  work 

G:i 


490  THE    LARGER    CATECHISM. 

equal  to  any  of  those  which  are  required  in  these  commandments,  and* 
which  God  so  solemnly  demands,  and  enjoins  with  his  most  terrible- 
threatenings  of  punishment,  and  adding,  besides,  a  most  glorious- 
promise,  that  he  will  shower  down  on  us  every  blessing  and  all  the 
comforts  of  life.  We  should,  therefore,  teach  them  in  preference  to> 
all  others,  holding  them  high  and  precious  in  our  estimation,  as  the 
noblest  treasure  given  of  God. 


PART  II. 
OF  THE  CREED. 


Hitherto  we  have  heard  the  first  part  of  the  Christian  doctrine,, 
and  learned  all  that  God  wishes  us  to  perform,  and  all  from  which' 
he  desires  us  to  abstain.  Here  then,  the  doctrine  of  Faith  properly 
follows,  which  presents  to  us  all  that  we  must  expect  and  receive 
from  God  ;  and  to  speak  briefly,  it  teaches  us  to  acknowledge  him 
wholly  and  entirely.  The  province  of  this  faith  is  to  enable  us  to- 
perform  that  which  is  required  of  us  in  the  Ten  Commandments  ;  for 
they  are,  as  we  have  stated  above,  so  sublime  and  lofty  in  their  in- 
stitution, that  all  the  powers  of  man  are  far  too  low  and  feeble  tc 
observe  them.  It  is  as  necessary,  therefore,  to  teach  this  part,  as  it 
is  to  teach  the  former,  in  order  that  we  may  know  how  to  observe 
the  Commandments,  and  from  what  source  and  through  what  means 
this  power  is  to  be  derived.  For  if  we  were  able  to  keep  them  by 
our  ovvn  powers,  as  they  should  be  kept,  we  would  have  no  need  of 
any  thing  further,  neither  the  Creed,  nor  the  Lord's  Prayer.  But 
before  we  proceed  to  explain  these  benefits,  and  the  necessity  of  the 
Creed,  it  is  sufficient,  first,  for  those  who  are  entirely  inexperienced,- 
to  learn  to  comprehend  and  understand  the  Creed  in  itself. 

Heretofore,  the  Creed  was  divided  into  twelve  articles;  and  yet 
there  are  a  great  many  more  articles,  should  we  distinguish  all  the 
particulars  separately  which  are  contained  in  the  Scriptures,  and' 
which  pertain  to  the  Creed,  nor  could  they  be  distinctly  defined  with' 
so  few  words.  But,  in  order  that  the  Creed  may  be  comprehended  in- 
the  easiest  and  most  simple  manner,  as  it  is  to  be  taught  to  children,, 
it  shall  be  comprised  briefly  in  three  chief  articles,  according  to' 
the  three  persons  of  the  Trinity  ;  and  to  thfsc  articles  all  that  wc 


"OF    THE    CREED,  491 

foelieve  is  referred  :  so  that  the  first  article,  concerning  God  tlie  Fa- 
ther, explains  creation  ;  the  second,  concerning  the  Son,  explains  re- 
demption; the  third,  concerning  the  Holy  Spirit,  explains  sanctifica- 
tion.  As  if  the  Creed  were  briefly  comprised  in  so  many  words:  I 
believe  in  God  the  Fath<?r,  who  has  created  me  :  I  believe  in  God  the 
Son,  who  has  redeemed  me;  I  believe  in  the  Holy  Spirit,  who  sanctifies 
me.  One  God  and  one  faith,  but  three  persons  ;  therefore,  also  three 
articles  or  confessions.  Thus  we  shall  now  briefly  consider  the  words 
of  the  Creed. 

ARTICLE    U 

/  believe  in  God  tJic  Father,  Almighty  Maker  of  heaven  and 
•earth. 

Here  we  have  a  compendious  exhibition  of  the  character,  will,  and 
works  of  God,  the  Father.  For,  since  the  Ten  Commandments  teach 
that  we  should  not  have  more  than  one  God,  the  question  might  then 
arise :  What  kind  of  a  being  is  this  God  ?  what  does  he  do  ?  how 
can  he  be  praised,  or  defined  and  described,  so  as  to  be  known? 
This  the  following  article  teaches  ;  so  that  the  Creed  is  nothing  but  an 
answer  and  a  confession  of  Christians,  founded  on  the  first  command- 
ment. As  when  we  ask  a  child  :  Beloved,  what  kind  of  God  have 
you? — what  do  you  know  about  him? — that  it  can  reply:  This  is 
my  God,  first,  the  Father  who  has  created  the  heaven  and  the  earth; 
I  hold  nothing  else  as  God,  but  this  one  alone ;  for  there  is  no  one 
else  who  cotild  <Teate  heaven  and  earth. 

But  for  the  learned,  and  those  who  have  made  some  proficiency 
in  the  knowledge  of  the  Scriptures,  we  might  expatiate  upon  each 
of  these  three  articles,  and  flivide  them  into  as  many  parts  as  there 
are  words.  For  young  pupils,  however,  it  is  sufficient,  at  present,  to 
notice  the  most  important  point-s,  namely,  as  we  have  stated,  that  this 
article  pertains  to  creation,  and  that  we  rely  upon  the  words:  C'rc- 
ntor  of  heaven  -and  earth.  What  then  is  implied,  or  what  do  you 
understand  by  the  words,  /  be/icre  in  God  the  Father,  Almighty 
Maker^  &c.?  Answer: — I  mean  and  belie\e  (hat  1  am  a  creature 
of  God  ;  that  is,  that  he  has  given  me,  and  continually  preserves  my 
body,  soul,  -and  liiie,  and  all  my  members ;  my  senses,  reason,  and 
understanding,  and  the  like  ;  meat  and  ih'ink,  raiment  and  sustenance, 
wife  and  children,  domestics,  house  and  residence,  &c. ;  and  be- 
sides, that  he  permits  all  creatures  l«  contribute  to  the  benefits  and  ne- 
cessities of  life — the  sun,  ti,e  moon,  and  the  stars  in  tlw?  firmament-; 
ilay  and    night:   air,  fire,  water,  earth,  and  whatever  these  produce 


492  THE    LARGER    CATECHISM. 

and  are  able  to  bring-  forth — fowls,  fish,  animals,  grain,  and  all  kinds 
of  growth ;  and  moreover,  all  other  bodily  and  temporal  bless- 
ings— good  government,  peace,  security,  &c.  So  that  we  learn 
from  this  article,  that  no  one  of  us  possesses  life,  or  any  of  those  bles- 
sings which  we  have  just  enumerated,  or  which  may  be  hereafter 
mentioned,  of  himself;  and  that  he  is  unable  to  preserve  any  of  them, 
no  matter  how  small  and  insignificant  it  may  be  ;  for  all  are  compre- 
hended in  this  word  Maker. 

We  also  confess,  moreover,  that  God  the  Father  has  not  only  given 
us  all  those  things  wdiich  we  have  and  behold  ;  but  that  he  also  pro- 
tects and  defends  us  daily  against  every  evil  and  distress,  and  averts 
all  kinds  of  danger  and  misfortune.  And  all  this  he  does,  unmerited 
by  us,  through  pure  love  and  goodness,  like  an  affectionate  father, 
who  takes  care  of  us,  so  that  no  evil  befall  us.  A  further  consider- 
ation, however,  of  these  things  pertains  to  the  other  two  parts  of  this 
article,  where  we  say,  Father,  Almighty. 

Hence  it  is  easy  to  infer,  and  it  naturally  follows — since  God  daily 
gives,  sustains,  and  preserves  all  that  we  possess,  together  with  all 
that  is  in  heaven  and  on  earth — that  we  are  under  obligation  to  love, 
to  praise,  and  to  thank  him  continually,  and  in  a  word,  thus  to  serve 
him  wholly  and  entirely,  as  he  requires  and  orders  in  the  Ten  Com- 
mandments. Here  there  would  be  a  great  deal  to  say,  if  any  one 
should  describe  how  few  there  are  who  believe  this  article.  For  we 
all  pass  over  it  supecficially,  hearing  and  repeating  it,  but  we  do  not 
see  and  consider  what  the  words  convey  to  us.  For  if  we  believed 
it  sincerely,  w'e  would  also  act  according  to  it,  and  not  so  haughtily 
pass  along  with  insolent  presumption,  as  if  we  possessed  life,  wealth, 
power,  honors,  &c.,  of  ourselves,  that  others  might  fear  and  serve 
us,  as  the  unhappy,  perverted  world  is  accustomed  to  do,  which, 
beclouded  in  its  own  blindness,  misuses  all  the  gifts  anfl  blessings  of 
God  in  its  arrogance,  avarice,  voluptuousness,  and  disgraceful  plea^ 
sures  alone,  without  once  looking  up  to  God  for  the  purpose  of  re- 
turning  thanks  to  him,  or  of  acknowledging  him  as  Lord  and 
Creator. 

For  this  reason  we  all  shoidd  be  humbled  and  awed  by  this  arti-r 
cle,  if  we  truly  believe  it.  For  we  daily  commit  sins  with  our  eyes, 
our  ears,  and  hands  ;  with  our  bodies  and  souls;  with  our  money  and 
property,  and  with  all  that  we  have;  especially  those  who  war 
against  the  Word  of  God  ;  yet  Christians,  however,  have  this  advan- 
tage, that  they  acknov^dedge  themselves  to  be  under  obligation  to 
serve  and  obey  him  for  the  blessings  conferred  on  them. 

Wherefore,  this  article  sliQiild  be  daily  exercised  and  impressed  on 


OF    THE    CREED.  493 

our  minds,  and  repeated  in  our  memories  in  all  that  presents  itself  to 
our  eyes  and  occurs  to  us  ;  and  when  we  have  been  rescued  from  dan- 
gers and  difficulties, — as  this  is  wholly  the  work  and  blessing 
of  God, — that  we  may  thereby  perceive  and  learn  his  fatherly 
affection  and  superabundant  love  towards  us.  By  this  our 
hearts  would  be  warmed  and  animated  with  thankfulness,  and 
induced  to  use  all  these  blessings  to  the  honor  and  glory  of  God. 
Thus  we  have  this  article  in  the  most  compendious  form,  so  far  as  it 
is  necessary  for  the  inexperienced  to  learn  at  first,  both  as  to  what 
we  have  and  receive  from  God,  and  what  we  are  under  obligation  to 
do ;  a  knowledge  almost  unlimited  ;  a  treasure  of  inestimable  value. 
For  here  we  see  how  the  Father  has  given  himself  unto  us,  with  all 
creatures,  and  provides  for  us  in  this  life,  in  the  most  bountiful 
manner;  and  besides,  as  we  shall  hear,  he  showers  us  over  with 
ineffable  and  eternal  blessings,  through  his  Son  and  Holy  Spirit. 

AUTICLE    II. 

And  in  Jesus  Christ,  his  only  Son,  our  Lord,  v;ho  was  conceived 
by  the  Holy  Ghost,  horn  of  the  Virgin  Mary,  suffered  under  Pon^ 
tius  Pilate,  was  crucified,  died,  and  was  buried.  He  descended  into 
hell ;  on  the  third  day  he  rose  again  from,  the  dead  ;  he  ascended 
into  heaven,  and  sits  at  the  right  hand  of  God,  the  Father  Almigh- 
ty, from  thence  he  shall  come  to  judge  the  quick  and  the  dead. 

Here  we  learn  to  know  the  second  person  of  the  Trinity,  and  we 
perceive  what  we  derive  from  God  besides  the  temporal  blessings 
mentioned  above ;  namely,  how  he  has  poured  himself  out  wholly 
and  entirely,  and  reserved  nothing.  Now  this  article  is  very  full 
and  comprehensive ;  but  in  order  that  we  may  discuss  it  also  in  a 
brief  and  simple  manner,  we  shall  take  up  before  us  a  single  word, 
and  comprise  in  it  the  whole  sum  and  substance  of  the  article,  name- 
ly, as  we  have  stated,  that  we  may  learn  how  we  are  redeemed  ;  and 
we  should  rely  on  these  words :   In  Jesus  Christ  our  Lord. 

Now,  when  it  is  asked.  What  do  you  believe  in  the  second  article, 
concerning  Jesus  Christ?  reply  briefly  :  I  believe  that  .Jesus  Christ, 
the  true  Son  of  God,  became  my  Lord.  What  is  meant,  then,  by 
becoming  Lord  ?  It  is  this,  that  he  has  redeemed  me  from  sin,  from 
Satan,  from  death,  and  from  all  misfortune.  For  before  this  I  had 
no  Lord,  nor  King ;  but  I  was  enfettered  by  the  power  of  Satan, 
condemned  to  death,  and  entangled  in  sin  and  blindness. 

For  when  we  were  first  created,  and  when  we  had  received  ines- 


494  The  larger  catechism. 

timable  blessings  from  God  the  Father,  the  devil  came,  envious  of 
our  felicity,  and  drew  us,  by  his  craft,  into  disobedience,  sin,  and 
every  kind  of  misfortune,  so  that  ^ve  lay  under  the  wrath  and  dis- 
pleasure of  God,  consigned  to  eternal  punishment,  as  we  deserved  and 
merited.  Here  there  was  neither  counsel,  nor  help,  nor  consolation, 
until  this  only  and  eternal  Son  of  God,  moved  by  the  impulses  of 
fiithomless  goodnes^^,  commiserated  us  in  our  deplorable  and  misera- 
ble con<iition,  and  descended  from  heaven  to  help  us.  Thus,  then, 
the  powers  of  those  tyrants  and  oppressors  are  put  to  flight  and  sup- 
pressed, and  Jesus  Christ  has  succeeded  in  their  stead — the  Lord  of 
life,  of  righteousness,  of  every  good,  and  of  salvation  ;  has  rescued  us 
poor  lost  creatures  out  of  the  j  nvs  of  hell,  gained  and  liberated  us, 
restored  us  into  the  favor  and  grace  of  the  Father,  anf!  received 
us  as  his  own  property,  into  his  care  and  protection,  that  he  may 
direct  us  through  his  righteousness,  wisdom,  power,  life,  and  sal- 
vation. 

Therefore  the  sum  of  this  article  is,  that  the  word  Lord  signifies, 
in  its  most  simple  meaning,  as  much  as  Redeemer,  that  is,  the  one 
who  has  brought  us  from  Satan  to  God — from  death  to  life — from 
sin  to  righteousness,  and  thus  preserves  us.  The  parts,  however, 
which  succeed  each  other  in  this  article,  chiefly  serve  to  illustrate 
and  explain  this  redemption — how  and  through  what  means  it  came 
to  pass;  that  is,  how  dear  and  precious  a  price  it  cost  Christ,  what 
he  bestowed  upon  it,  what  he  hazarded  to  gain  us  and  to  bring  us 
into  his  kingdom;  namely,  he  became  man,  v.-as  begotten  by  the 
Holy  Ghost,  and  born  of  the  Virgin  Mary,  i'ree  from  all  sins,  in  or- 
der that  he  might  be  the  lord  of  sin  ;  moreover,  he  suffered,  died, 
and  was  buried,  that  he  might  make  expiation  for  me,  and  make  com- 
pensation for  my  transgressions,  not  with  gold  or  silver,  but  with 
his  own  precious  blood.  And  all  this  he  did,  that  he  might  be  my 
Lord;  he  performed  nothing  for  himself,  nor  had  he  need  of  any  thing. 
Afterwards  he  arose  from  the  dead,  and  overcame  death  ;  and  finally, 
he  ascended  to  heaven,  and  received  dominion  at  the  right  hand  of 
the  Father,  that  the  devil  and  all  powers  might  he  subject  to  him, 
and  lie  beneath  his  feet,  until  he,  ultimately  on  the  last  day,  shall 
separate  and  remove  us  from  this  wicked  world,  from  Satan,  death, 
and  sin. 

But  to  treat  each  of  these  particulars  separafely,  does  not  comport 
with  a  brief  lecture  for  children  ;  it  rather  belongs  to  the  more  lengthy 
sermons  throughout  the  year,  especially  at  the  times  set  apart  for 
the  purpose  of  treating  each  article  at  proper  length,  concerning  the 
nativity,  passion,  resurrection,  and  ascension  of  Christ.     Moreover, 


-n.ld   ;»rniii  Sri.  .  .  ^^-,. a 


OF    THE    CREED.  495 

the  entire  Gospel  which  we  preach,  depends  also  on  this,  that  we 
properly  embrace  this  article,  since  our  whole  redemption  and  sal- 
vation are  based  upon  it,  and  since  it  is  so  abundant  and  copious, 
that  we  always  have  enough  to  learn  in  it. 

ARTICLE    III. 

I  believe  in  the  Holy  Ghost,  in  a  Italy  Christian  church,  the 
communion  of  saints,  the  forgiveness  of  sins,  the  resurrection  of 
the  body,  and  life  everlasting.     Amen. 

I  am  unable  to  express  this  article,  concerning  sanctification,  in 
better  terras,  (as  we  have  already  stated,)  than  simply  to  say,  that 
by  it  the  office  of  the  Holy  Ghost  is  indicated  and  described,  name- 
ly, that  his  province  is  to  sanctify.     We  must  insist,  therefore,  that 
the   term  Holy  Spirit  is  the  most  expressive   that   can    be   em- 
ployed.    For  there  are  various  spirits  made  mention  of  in  the  Scrip- 
tures ;  as  for  instance,  human  spirits,  heavenly  spirits,  and  evil  spirits; 
but  the  Spiiit  of  God  alone  is  called  Holy  Spirit;  that  is,  who  has 
sanctified  us  and  still  sanctifies.     For  as  the  Father  is  called  Crea- 
tor, the  Son  Redeemer,  so  also  should  the  Holy  Spirit,  on  account 
of  his  office,  be  called  a  Sanctifier,  or  one  who  sanctifies.     But  how 
is  this  sanctification  accomplished?     Reply: — In  the  same  manner 
as    the    Son    obtains   dominion,    by    gaining    us   through    his   na- 
tivity, death,  resurrection,  &c.,  the  Holy  Spirit  accomplishes  this      , 
sanctification,  through  the  following  means,    namely,  through  the^' 
communion  of  saints  or  the  Christian  church,  the  remission  of  sins,^~"i, 
the  resurrection  of  the  body,  and  eternal  life  ;  that  is,  he  first  leads        J 
us  into  his  holy  communion,  and  lays  us  in  the  bosom  of  the  church, 
through  which  he  teaches  us  and  leads  us  to  Christ. 

Fop  neither  I  nor  you  could  ever  know  any  thing  of  Christ  or 
believe  in  him,  and  approach  the  Lord,  if  it  were  not  offered  and 
freely  given  to  us  tiuough  the  preaching  of  the  Gospel  by  the  Holy 
Ghost,  through  whom  this  work  is  performed  and  accom{)lislied  ;  for 
Christ  gained  and  obtained  this  treasure  by  his  sutTerino-,  dciith,  and^_  __ 
resurrection.  But  if  it  should  remain  in  obscurity,  unknown  to  any 
one,  it  would  be  vain  and  utterly  lost.  But  in  order  that  this  trea- 
sure might  not  remain  buried  iti  obscurity,  but  that  it  might  be  ap- 
plied and  enjoyed,  God  sent  forth  his  Word  to  be  preached  and  re- 
vealed to  all ;  in  which  Word  the  Holy  Ghost  is  given  to  bring  home 
unto  us  this  treasure,  this  redemption,  and  to  appropriate  it  to  us. 
Wherefore,  this  act  of  "sanctification  is  nothing  rise  but  bringing  us 


496  THE    LARUEK    CATECHISM. 

to  Christ  the  Lord,  for  the  purpose  of  receiving  this  blessing,  to 
which  we  ai'e  unable  to  arrive  by  our  own  powers. 

Learn,  then,  to  understand  this  article  in  the  clearest  manner,  so 
that  when  you  are  asked  what  you  understand  by  the  words,  /  be- 
lieve in  the  Holy  Ghost,  you  can  answer :  I  believe  that  the  Holy 
Ghost  sanctifies  or  makes  me  holy,  as  the  name  impUes.  Eut  by 
what  means  does  he  do  this  ?  or  what  is  the  method  and  medium 
employed  in  accomplishing  it  ?  Answer  : — Through  the  Christian 
church,  the  forgiveness  of  sins,  the  resurrection  of  the  body,  and  eternal 
life.  For  in  the  first  place,  he  has  his  own  church  in  the  world,  which 
iis  the  mother  that  bears  and  nourishes  every  Christian  through  the 
!"<■  Word  of  God,  which  the  Holy  Ghost  reveals  and  enforces, — anima- 
f  |ting  and  enlightening  the  hearts  of  men,  so  that  they  may  compre- 
hend and  embrace  it,  adhere  and  cleave  to  it. 

For  if  he  does  not  have  it  preached,  and  awaken  it  in  the  heart,  so  as 
to  be  understood,  it  is  of  no  avail,  as  was  the  case  under  the  Papacy, 
Avhere  faith  was  wholly  suppressed,  and  no  one  acknowledged  Christ 
as  Lord,  or  the  Holy  Ghost  as  the  Power  that  sanctifies;  that  is,  no 
one  believed  Christ  to  be  that  Lord  who  obtained  this  treasure  for 
us,  and  reconciled  us  to  the  Father,  without  our  works  and  merits. 
Wherein  was  the  deficiency  ?  In  this,  that  the  Holy  Ghost,  who 
might  have  revealed  and  preached  these  things,  was  absent ;  but  hu- 
man and  evil  spirits  attended,  who  taught  us  to  obtain  grace  and  to 
be  saved  through  our  M^orks.  It  was,  therefore,  no  Christian  church  ; 
for  wherever  Christ  is  not  preached,  there  is  no  Holy  Ghost  consti- 
tuting and  assembling  the  Christian  church,  without  whom  no  one 
can  come  to  Christ  the  Lord.  Let  this  suffice,  then,  concerning  the 
sum  and  substance  of  this  article ;  since,  however,  the  parts  enumer- 
ated in  it,  are  not  altogether  clear  to  the  inexperienced,  we  shall  also 
consider  them. 

The  Creed  calls  the  holy  Christian  church  Communionem  Sanc- 
torum, a  communion  of  saints, — terms  perfectly  equivalent.  But 
formerly  the  latter  clause  was  not  employed  ;  and  it  is  also  unhappily 
and  uninteUigibly  rendered  in  Genmneine  Gemeinschaft  der  Heiligen, 
a  communion  of  saints.  If  we  should  render  it  clearly,  we  must  ex- 
press it  quite  differently  according  to  the  German  idiom ;  ibr  the 
Greek  word  Ecclesia  signifies  strictly  an  assembly  ;  but  we  are  ac- 
customed to  the  little  word  Kirche,  church,  which  the  illiterate  do 
not  understand  as  referring  to  an  assembled  multitude,  but  to  the 
consecrated  house  or  edifice ;  however,  the  sacred  house  should  not 
be  called  a  church,  unless  because  a  multitude  of  persons  convene  in 
it.     For  we  who  assemble,  make  and  assign  for  ourselves  a  particu' 


j spools  [8oo[sv  woaon.  ■■«  Pi'*'"'" 
■    vlLutlii      jf^ 

Of    THE   CREEDS  497 

Jar  place,  and  designate  the  house  by  the  name  of  the  multitude/ 
Thus  the  Uttle  word  Kirche,  church,  properly  signifies  nothing 
else  but  a  common  assembly  ;  and  it  is  not  of  German,  but  of  Greek 
origin  (as  also  the  word  ecclesia) }  for  they  call  it  in  their  language 
Ktipia,  as  it  is  called  also  in  Latin  curia.  It  should  therefore  be 
called  eine  Christliche  Gemeine  oder  Savimlungi  a  Christian  com- 
munity or  conj^regation,  or  most  appropriately  and  clearly,  eine  hei-- 
lige  Christenheiti  a  holy  Christianity / 

Wherefore,  also  the  word  comrrtuvioi  which  is  attached,  should 
be  interpreted,  not  Gemeinschaft,  communion,  but  Gemeine,  com- 
munity. And  this  is  nothing  else  but  a  definition  by  which  some  one 
wished  to  explain  what  the  Christian  church  is.  That  word  some 
among  us,  unacquainted  both  with  the  German  and  the  Latin  lan- 
guage, rendered  Gemeinschaft  der  Heiligen,  communion  of  saints, 
when  at  the  same  time  no  dialect  of  the  German  is  thus  spoken 
or  understood.  But  to  speak  pro|«r  German,  i!  should  be 
called  eitie  Gemeine  der  Heiligen,  a  community  of  saints, 
that  is,  a  community  in  which  there  are  pure  saints ;  or  slil! 
more  clearly,  eine  keilige  Gemeine,  a  holy  commOnity.  These 
remarks  1  make^,  in  order  that  the  words  Gemeinschaft  def 
Heiligen,  communion  of  saints,  may  be  imderstood  ;  for,  since  they 
have  thus  obtained  ciirrency,  it  Would  be  difficult  to  abolish  them  J 
and,  on  the  other  band,  to  change  a  word,  would  instantly  be  bran- 
ded with  heresy/ 

The  following,  however,  is  the  true  import  of  the  words  which 
were  added, — Communion  of  saints :  I  believe  that  there  is  a  holy 
congregation  and  community  on  earth,  of  pure  saints,  under  one 
head  Cbrist,  called  together  through  the  Holy  Ghost,  in  one  fid  thy 
mind,  and  understanding,  with  vairious  gifts— yet  concordant  in  love,, 
free  of  heresy  and  dissension.  I  also  believe  that  I  am  a  part  and  a 
member  of  these,  a  ])articipant  and  copartner  of  all  the  bless- 
ings which  they  have, — brought  in  and  incorporated  with  them,  by 
the  Holy  Ghost,  through  my  having  hrard,  and  still  continuing  to 
hear  the  Word  of  God, — which  is  the  first  step  towards  entering  into 
this  community.  For  before  we  had  come  to  this,  we  were  entirely 
the  subjects  of  Satan,  as  those  who  knew  nothing  of  God  and  Christ* 
Thus  until  the  last  day,  the  Holy  Ghost  will  remain  with  this  holy 
community  or  Christiiin  church,  through  which  he  persuades  us,  and 
whichhe  uses  fortheiiurposiofpromulgatingandexercisingthe  Word; 
by  which  he  effects  sanctification,  extending  the  church,  so  that  it 
fhdiv  increases,  and  Ix-comes  stronger  in  fttith  and  the  fruits  which  he" 
lirothiccs/ 


498  TITE    LARGER    CATECHISM'. 

We,  moreover,  farther  believe  that  in  this  Christian  church  we^ 
have'  forgiveness  of  sins  ;  which  takes  place  through  the  holy  sacra- 
ments and  absolution,  anrl  besides,  through  all  consolatory  passages 
of  the  whole  Gospel.  All,  therefore,  that  is  to  be  taught  concern- 
ing the  sacranaents ;  in  short,  the  whole  Gospel,  and  all  the  offices 
of  the  Christian  church,  which  are  also  necessary  to  be  exercised 
continually,  here  find  their  application.  For,  although  the  grace  of 
God  is  obtained  through  Christ,  and  sanctification  is  wrought  by  the 
Holy  Ghost,  through  the  Word  of  God  in  the  unity  of  the  Christian' 
church  ;  yet  we  aie  never  free  from  sin,  in  consequence  of  our  flesh, 
with'  which  we  are  still  encumbered. 

Al^  things  in  the  Christian  chuich,  therefore^  are  so  arranged  that 
we  may  daily  obtaia  full  remission  of  sins  through  the  Word  and  the 
signs,  instituted  for  the  purpose  of  consoling  and  elevating  our  con- 
sciences, while  we  continue  in  this  life..  Thus  the  Holy  Ghost  pro- 
cures this  happy  end  for  us  that,  even  if  we  are  contaminated 
with  sins,  they  still  cannot  injure  us,  since  we  are  in  the  Chris-^ 
tian  church ;  in  which  there  is  full  remission  of  sins,  both  be- 
cause God  forgives  us,  ant!  because  w^e  forgive  one  another,  mutually 
bearing  with  each  other,,  and  assisting  one  another.  Out  of  the 
Christian  church,  however,  where  the  Gospel  (bes  not  exert  its  in- 
fluence, there  is  no  forgiveness  of  sins,  and,  consequently,  there  can 
be  no  holiness.  Therefore,  all  those  have  separated  and  excluded 
themselves  from  this  cliurch,  who  wish  to  seek  and  merit  holiness,, 
not  through  the  Gospet  and'  the  remission  of  sins,  but  through  their 
own  works. 

But  inasmuch  as  sanctification  rs  commenced,  and  daily  increases,, 
we  are  awaiting  the  time  when  our  flesh  shall  have  perished,  with 
all  its  imperfections,  and  when  it  shall  have  been  raised'  again  in 
complete  holiness,  in  a  new  and  eternal  life  For  now  we  exist  only 
partially  pure  and  holy  ;  and  it  is  necessary  for  the  Holy  Ghost  con- 
tinudly  to  operate  on  us  through  the  Word,  and  daily  to  impart  for- 
gi'veness,  till  we,  in-  a  future  life,  in  which  there  will  be  no  more  for- 
giveness,, but  completely  and  entirely  pure  and  holy  persons  full  of 
piety  and  righteousness,  removed  and  freed  from  sin,  death,  and 
every  misfortune,  shall  enj©y  a  new,,  immortal,  and  glorious  life. 

Behold,  all  this  is  the  olfice  and  work  of  the  Holy  Ghost,  who> 
begins  our  sanctification  here  upon  earth,,  and  daily  increases  it  by 
these  two  agencies, — the  Christian  church ,.i>.m\ forgiveness  of  sin.s^ 
But  when  we  shall  pass  into  the  future  life,  in  the  twinkling  of  an 
eye,  h?  will  perfect  it  hy  the  resurrection  of  the  body  cmd  life  ever- 
lasting^  and  bo  will  preserve  us  eternally  in  that  holiness.- 


OP    THE    CREKD. 


499 


This  is  the  article,  then,  which  should  continually  prevail  and  cor- 
•itinue  in  operation.  For  we  now  have  creation  complete  ;  and  so  is 
redemption  also  accomplished  :  but  the  Holy  Ghost  exerts  his  agency 
^vithout  intermission,  until  the  final  day  ;  and  for  that  purpose  he 
has  ordained  a  community  or  church  upon  earth,  through  which  he 
speaks,  and  performs  all  thino:s;  for  he  has  not  yet  brought  to- 
gether all  his  followers,  nor  entirely  imparted  remission.  For  this 
reason,  w<i  believe  in  him,  who  daily  advances  us  in  holiness  through 
•the  Word,  and  gives  us  faith,  increasing  and  strengthening  it  through 
this  same  word  and  remission  of  sins;  in  order  that,  when  all  this 
■shall  have  been  accomplished,  and  we  remain  steadflist,  and  die  unto 
the  world  and  all  evil,  that  he  may  finally  make  us  entirely  and  eter- 
nally holy  ;  for  which,  through  the  Word,  we  now  await  in  faith. 

Behold,  here  you  have  the  whole  essence,  the  will,  and  operation 
of  the  Divinity,  portrayed  with  great  eleganre,  and  yet  in  very  fewbut 
■^expressive  wor<is.  In  this  consists  all  our  wisdom  ;  it  transcends  all 
the  wisdom  and  the  intelligence  of  man.  For  all  the  wisdom  of  the 
Avorld,  although  everv  efl'ort  were  made  to  discover  what  God  is, 
what  he  ha«  in  view,  and  what  he  is  doing-,  is  still  unable  to  obtain 
•a  proper  view  of  either  of  these.  But  here  you  «njoy  it  all  in  rich 
abundance;  here  in  these  three  articles,  he  himself  has  opened  and 
unfolded  the  depths  of  his  paternal  heart — his  own  pure  ineffable 
love.  For  he  has  created  us  for  the  very  purpose  of  re^leeming  and 
•sanctifying  us;  and  besides  placing  in  our  possession  all  that 
is  in  heaven  and  on  earth,  he  has  also  given  us  his  Son  and  the  Holy 
'Spirit,  through  whom  he  brings  us  unto  himself.  We  oould  never 
(as  we  have  shown  above)  be  able  to  perceive  the  favor  and  grace 
-of  the  Father,  unless  it  should  be  thrcK*gh  Christ  the  Lord,  who  is 
a  mirror  of  his  Fathei's  berrevolence,  and  without  whom  we  see 
nothing  but  a  wrathful  and  a  terrible  Judge ;  nor  could  we  know 
any  thing  of  Christ,  if  he  were  not  revealed  to  us  by  tlie  Holy 
■Ghost. 

These  articles  of  the  Creed  separate  and  distinguish  Christians  f 
from  all  other  persons  on  earth.     For  those  who  are  not  in  the  Chris-   \ 
tian  church,  no  matter  whether  they  be  Pagans,  Turks,  Jews,  or/ 
hypocrites,  even  if  they  believe  in,  and  worship  only  one  true  God»    j 
still  do  not  know  what  his  will  towards  them  is;  neither  can  they   / 
look  to  him  for  any  love  or  kindness^,  wherefore  they  remain  under  / 
perpetual  wrath  and  condemnation.     For  they  have  not  Christ  the  I 
Lord,  and  besides,  they  are  not  <?nlightened  and  favored  with  any  [ 
gifts  through  the  Holy  Ghost. 

Hence  you  perceive,  that  theuloctrine  of  the  Creed  is  quite  differ- 


^  f  5dO  THE    LARGER    CATfiCHISlVC, 

ent  from  that  of  the  Ten  Commandments.     For  ibpse  teach,  indeed, 
"^^^^  Y  what  we  are  to  do  ;  but  the  former  states  what  God  does  for  us,  and 
what  he  gives  unto  us.     The  Ten  Commandments  are  also  inscribed 
on  the  hearts  of  all  men ',  but  the  Creed  no  human  wisdom  is  able  to 
comprehend,  and  it  miust  be  taught  by  the  Holy  Ghost  alone.     The 
doctrine  of  the  former  is^  therefore,  insufficient  to  make  Christians ; 
for  the  wrath  and  indignation  of  God  even  yet  remain  upon  us,  be^- 
v.-        cause  we  are  unable  to  observe  that  which  God  requires  of  us  ;  but 
4   '^       the  latter  confers  upon  us  pure  grace,  making  us  pious  and  accepta- 
t\;    ^       ble  in  the  sight  of  God.     For  through  this  knowledge  we  are  dis- 
posed to  love  all  the  commandments  of  God,  because   in  it  we  per» 
ceive  how  God  gives  us  himself  wholly  and  entirely,  with  all  that 
he  has  and  possesses,  for  aid  and  assistance  in  observing  the  Ten 

Commandments — the  Father  with  all  his  creatures,  Christ  with  all 
c^      '  ...  .       .  ,  ... 

>r,,       his  works,  the  Holy  Spirit  with  all  his  gifts.     Let  this  suffice,  in 

■A  reference  to  the  Creed  for  the  present,  to  lay  a  foundation  for  the 

pj         inexperienced,  so  as  not  to  overburden  them;  in  order  that,  after 

\  ^       having  learned  to  understand  tbe  sum  and  substance  of  it,  they  may 

^  <;^        pursue  the  study  of  this  subject  to  a  greater  extent  themselves,  and  re* 

^  ,,         fer  toitwhatevertheyraay  have  learnedin  the  Scriptures,  ever  increas* 

J  ing  and  growing  in  a  more  enlarged  understanding.     For  by  teach- 

V    J    r  '^^S  snd  studying  these  things  daily,  while  we  remain  here  in  this  life, 

^    ^  J^  scarcely  fiver  shall  w^  sufficiently  learn  or  teach  them, 

0  v" 


t^' 


'-t    '  ^^  PART  III, 


1: 


OF  PRAYER.. 


THE    LORD  S    PRAYER. 

We  have  now  heard  what  we  should  do  and  believe',  in  which  things 
'^*^%^     the  best  and  happiest  life  consists.      Now  the  third  part  follows,     ' 
[  \ 'teaching  how  we  should  pray.     For  since  we    see   that  no    one  •^j^ 

{  q^'^Nis  able  to  keep  the  Ten  Commandments  completely,  even  if  he  V^ 
has  begun  to  believe ;  and  since  the  devil  strives  against  it,  with  :^- 
all  his  powers,  together  with  the  world  and  our  own  flesh,  there 
is  nothing  so  necessary  as  to  call  incessantly  upon  the  Divine  name, 
invoking  and  entreating  God  to  grant  us  faith  and  the  fulfilment 
of  the  Ten  Commandments,  to  preserve  and  increase  this  faith  and 
fulfilment,  and  to  remove  from  us  all  that  obstructs  and  retards  our 
|W»grf6s,     But  in  order  that  we  might  know  wliat  and  how  we 


or    THE    LORU*S    PRAYER.  50X 

€hould  pray,  Christ  our  Lord  himself  has  taught  us  the  manner  and 
the  words,  as  we  shall  see. 

Before  we  proceed,  however,  to  illustrate  the  Lord's  Prayer  suc- 
cessively, it  is  very  necessary,  indeed,  to  admonish  the  people  and  urge 
them  to  prayer  in  the  outset,  even  as  Christ  and  the  Apostles  did. 
Anrl  our  first  object  should  be  to  know  that  we  are  tinder  obligation 
to  pray  by  the  command  of  God.  For  we  have  heard  in  the  second 
commandment — Thou  shalt  not  take  the  name  of  the  Lord  thy  God  in 
vain — that  it  is  required  by  that  commandment,  to  praise  the  holy 
Name,  and  in  e%'ery  time  of  need  to  call  upon  it,  or  to  pray.  For,  to 
invoke  is  nothing  else  but  tooffer  up  prayer  to  God:  consequently,  this 
is  as  strictly  and  earnestly  ordered,  as  we  are  forbidden  to  have  other 
gods,  to  kiil,or  to  steal,  lest  anyone  should  think  that  the  consequences 
are  all  the  same,  whether  he  prays  or  not,  as  the  rude  are  accustomed 
to  act  under  these  conceits  and  imaginations,  saying'.  "  Why  should 
I  pray  ?  Who  knows  whether  God  hears  or  regards  my  prayers  ? 
If  I  do  not  pray,  another  will  pray  ;" — and  thus  they  fall  into  the 
custom  of  never  praying,  excusing  themselves  by  the  pretext  that  be- 
cause we  reject  false  and  hypocritical  prayer,  we  teach  that  people 
should  not  or  dare  not  pray. 

It  is  true,  however,  that  the  prayers  heretofore  delivered,  vocifer- 
ated, and  sounded  in  clamorous  words  in  the  church,  were  undoubt- 
edly no  prayers.  For  external  things  of  this  kinti,  if  conducted  pro- 
perly, may  be  an  exercise  for  young  children,  pupils,  and  the  inex- 
perienced, and  may  be  styled  singing  or  reading,  but  they  cannot  be 
properly  called  praying.  To  pray,  however,  as  the  second  com- 
mandment teaches,  is — to  call  upon  God  in  every  time  of  need. 
This  he  desires  us  to  do  ;  and  it  is  not  left  to  our  own  choice,  but  we 
should  pray  and  ought  to  pray,  if  we  wish  to  be  Christians,  as  well 
as  we  should  and  must  obey  our  father  and  mother,  and  the  civil  gov- 
ernment ;  for  through  this  invocation  and  entreaty  the  name  of  God  is 
employed  with  due  reverence.  This  above  all  things  you  should  ob- 
serve, in  order  to  repress  and  repel  such  tfioughts  as  would  prevent 
and  deter  you  from  prayer.  For  even  as  it  would  avail  nothing,  if  a 
son  should  say  to  his  father,  "  Of  what  advantage  or  consequence  is  my 
obedience  ?  I  will  go  on,  and  perpetrate  what  I  can,  it  avails  equally 
as  much,"  for  here  stands  the  command  of  God,  that  you  should 
and  must  do  it ;  so  likewise  it  is  not  left  discretionary  with  me  to 
pray,  or  not  to  pray,  but  we  should  and  must  pray,*   [unless  we  wish 

•  Altijough  the  portion  of  this  paragraph  embraced  in  brackets,  is  not  contained 
»n  the  original  Presden  edition  of  1580;  yet  inasmuch  as  it  appears  in  the  Leipsie 


302  THE    LAUGKK    CATFXHISM. 

to  incur  the  wrath  and  indignation  of  God.  Now,  this  we  should 
above  all  things  observe  and  remember,  so  as  to  silence  and  repel 
the  thought,  that  it  makes  but  little  difference  if  we  do  not  pray, 
or  that  those  only  are  commanded  to  pray  who  are  more  holy  and 
acceptable  in  the  sight  of  God  than  we  are;  for  these  thoughts  pre- 
vent and  deter  us  from  prayer.  The  heart  of  man  is  so  perverted 
by  nature,  that  it  ever  shrinks  from  God,  and  thinks  God  is  averse 
to  our  prayers,  because  we  are  sinners,  and  have  merited  nothing 
but  wrath.  Opposed  to  these  thoughts,  I  say,  we  should  take  into 
consideration  this  commandment,  and  turn  to  God,  in  order  that  we 
may  not  provoke  him  to  a  greater  extent,  through  this  disobedience. 
For  by  this  commandment,  he  lets  us  sufficiently  understand,  th«t  he 
will  neither  reject  nor  repel  us  from  himself  even  if  we  are  sinners, 
but  that  he  desires  to  draw  us  to  himself,  so  that  we  may  humble  our- 
selves before  him,  and  lay  open  our  distress,  entreating  him  for  grace 
and  assistance.  To  this  effect  we  read  in  the  Scripture,  that  God  is 
angry  with  those  also  who  have  been  oppressed  and  chastised  on  ac- 
count of  their  sins,  because  they  have  not  returned  unto  him,  ap- 
peased his  wrath  through   prayer,  and  implored  his  grace.] 

From  this  you  should  think  and  conclude, — since  you  are  so  ear- 
nestl  y  commanded  to  pray, — that  you  should  by  no  means  despise  your 
own  prayer,  but  highly  and  greatly  esteem  it,  always  drawing  a  simil- 
itude from  the  other  commandments.  For  instance,  a  child  should  not, 
by  any  means,  scorn  his  dutyof  obeflience  towards  his  fiither  and  moth- 
er, but  he  should  reflect :  "  Whatever  I  do,  I  do  from  no  other  motive 
than  obedience,  and  from  submission  to  the  command  of  God,  upon 
which  I  can  sustain  myself,  and  highly  value  these  duties,  not  on  ac- 
count of  my  worthiness,  but  for  the  sake  of  the  commandment."  So 
also  here,  what  we  pray  and  that  for  which  we  pray,  we  should  view 
as  required  of  God,  and  done  in  obedience  to  him ;  and  thus  we  should 
think :  "  On  my  account  it  would  be  nothing,  but  because  God  has 
commanded  it,  it  must  avail."  Therefore,  every  one,  for  whatever 
he  may  have  occasion  to  pray,  should  always  come  before  God  in 
obedience  to  this  commandment. 

We,  therefore,  entreat,  and  most  earnestly  admonish  every  one  to 
take  this  matter  to  heart,  and  by  no  means  disregard  his  own  prayer  ; 
for  heretofore,  the  doctrines  which  were  taught,  were  so  perverse  that 
no  one  was  concerned  about  these  things,  thinking  the  mere  utter- 
ance of  prayer  sufficient,  whether  God  heard  it  or  not.     This  is  a 

edition  of  1790,  from  which  we  have  made  the  translation,  and  since  it  belongs  to 
the  Larger  Catechism  of  Luther,  it  was  deemed  proper  to  retain  it  here. — [Trans. 


or    THE    lord's    PRAYEa.  fi03 

vague  and  indefinite  offering  up  of  prayer ;  and  consequently,  it  is 
ineffectual.  For  we  permit  thoughts  like  these  to  lead  us  astray  and 
to  perplex  us:  "I  am  not  holy  and  worthy  enough;  if  I  were  as 
pious  and  as  holy  as  St.  Peter  or  Paul,  I  would  pray."  But  away 
with  such  thoughts;  for  even  the  command  which  ordered  St.  Paul 
to  pray,  orders  me  also  ;  and  tiie  second  commandment  was  instituted 
equally  as  much  for  my  sake  as  tor  his  ;  so  that  he  has  neither  a  better 
nor  a  more  holy  commanchnent  to  boast  of  than  I  have.  For  this 
reason,  you  should  say,  "  My  prayer  which  I  make  is  as  precious, 
indeed,  and  as  holy,  and  as  i.cceptable  in  the  sight  of  God,  as  that 
of  St.  Paul,  or  the  must  holy  saint.  I  will  freely  admit  that  greater 
holiness  belonged  to  his  person,  but  by  no  means  to  the  command- 
ment;  because  God  regards  prayer,  not  for  the  sake  of  the  person, 
but  on  account  of  his  word  and  the  obedience  manifested  towards  it ; 
for  upon  that  commandment  upon  which  all  saints  base  their  prayers, 
I  also  base  mine:  besides,  I  pray  even  for  what  they  all  pray,  or 
have  prayed.  Consequently,  it  is  as  highly  necessary  for  me  to  pray 
as  it  was  for  those  en>inent  saints."  The  first  and  most  necessary 
point  is,  to  base  all  our  prayers  on  obedience  towards  Go«l,  regard- 
less of  our  persons, — whether  we  be  sinners  or  pious,  worthy  or  un- 
worthy. And  we  should  know  that  God  will  by  no  means  suffer  it 
to  pass  as  a  jest,  but  that  he  will  become  angry  and  inflict  punish- 
ment if  we  do  not  pray,  as  well  as  he  punishes  all  other  disobedi- 
ence ;  and  t)esides,  (hat  he  will  not  permit  our  prayer  to  be  vain  and 
ineffectual.  For,  if  he  were  not  pleased  to  hear  you,  he  wonld  not 
command  you  to  pray,  and  he  Vvonid  not  have  enjoinefl  it  so  strictly. 

In  the  second  place,  we  should  be  the  more  urged  and  induced  to 
pray,  since  God  has  given  us  a  promise,  and  declared,  that  whatever 
we  pray  for,  shall  be  sure  and  certain  ;  as  he  says.  Psalm  ">0,  15  : 
*'  Call  upon  me  in  the  day  of  tiouble ;  I  will  deliver  thee."  And 
Christ,  Matt.  7,  7,  8,  says:  "Ask,  and  it  shall  be  given  you,"  &c. 
*'For  every  one  that  asketh,  receiveth,"  &c.  These  promises  should 
excite  and  stimulate  our  hearts  to  pray  with  love  and  desire, — since 
he  testifies  by  his  \V  rd,  that  our  praye  •  is  well-pleasing  to  him,  and 
besides,  that  it  shall  be  assuredly  heard  and  granted, — lest  we  should 
slight  or  neglect  it,  or  priiy  in  uncertaintv. 

These  promises  you  can  rvfvr  to,  and  say  :  "  Here  I  come,  belov- 
ed Father  I  and  I  pray,  not  iVoni  my  own  designs,  nor  induced  by 
ray  own  worthiness,  but  incited  by  thy  command  and  promise,  which 
ran  neither  raisleafl  nor  deceive  nie."  Whoever,  then,  disbelieves 
these  promises,  shoMld  knnw  that  he  provokes  God  to  wrath,  by  dis- 
honoring him  in  t!ir  liirrhrst  rlrcrrce,  charcrinfr  liim  with  falsehood. 


904  THE  LARGER   CATECHISM, 

We  should,  moreover,  be  persuaded  and  constrained  fa  pray,  smce* 
besides  giving  the  command  and  promise,  God  interposes,  preserib-- 
ing  the  words  and  manner  of  prayer  himself,  and  placing  in  our 
mouths  haw  and  what  we  should  pray  ;  so  that  we  see  how  earnest-- 
ly  he  is  concerned  about  our  welfare,  and  doubt  not  that  such  prayer 
is  acceptable  before  him,  and  will  be  assuredly  heard ;  which  is  an 
advantage  surpassing  by  far  all  commandments  which  we  might  de- 
vise of  ourselves.  For  on  this  point  the  conscience  would  ever  re- 
main in  doubt,  and  say:  "I  have  prayed,  btit  who  knows  how  it 
pleases  him,  or  whether  I  have  attained  the  legitimate  mode  and 
measure  of  prayer."  Therefore,  there  cannot  be  found  on  earth  a 
nobler  prayer  than  the  Lord's  Prayer,  since  it  has  this  excellent  tes- 
timony,— that  God  so  affectionately  hears  ity — a  thing  which  we 
should  not  exchange  for  the  riches  of  the  world. 

It  is  likewise  prescribed  in  certain  wordsy  in  order  that  we  may 
perceive  and  consider  the  necessity  which  should  wrge  and  constrain 
ns  to  pray  without  ceasing.  For  whoever  wishes  to  pray,  mus-t  re- 
fer tOy  propose'^  or  mention  something  which  \ie  desires ;  if  he  does 
not,  it  cannot  be  called  a  prayer.  We  have,  therefore,-  justly  rejec- 
ted the  prayer  of  the  monks  and  priests,  who  moan  and  murmur 
dolefully  day  and  night,  but  not  one  of  them  thinks  of  praying  for 
the  least  thing  ;  and  if  all  the  churches,  with  their  ecclesiastics,  were 
convoked,  they  would  have  to  confess  that  they  have  never  prayed 
from  their  heartshy  not  even  for  the  least  thing ;  for  no  one  of  thera 
was  induced  through  obedience  to  God,  or  actuated  by  faith  in  the 
promise,  to  pray,  nor  perceived  any  necessity  ;  but  they  thought  no- 
further,  (when  it  was  executed  in  the  best  manner,)  than  that  they 
were  performing  a*  goo<l  work  j  by  which  they  presumed  to  compensate 
God,  as  those  who  would  not  receive  from  him.,  but  only  give  to  him. 

But  wherever  prayer  is  to  be  genuine,  there  roost  be  earnestness' 
and  sincerity^  so-  that  we  feel  our  need — such  need  as  urges  and  im- 
pels us  to  supplicate  and  to  entreat :  then  prayer  proceeds  spontane- 
ously from  the  hearty  as  it  should,  v/itbout  lequiring  any  previous- 
instruction  to  prepare  us  and  to  create  devotion  for  pra-yer.  But 
we  may  discern  in  the  Lord's  Prayer  abundant  n«ed  of  that  which 
should  concern  us,  bolb  with  respect  to  oui'selves  and  our  fellow 
creatures.  Tht^refore,  it  should  also  serve  to  remind  us  of  our  wants,, 
and  to  cause  us  to  perceive  them,,  and  deeply  to  reflect  on  them,  in 
order  that  we  may  not  become  remiss  in  prayer.  F'or  we  all  have 
necessities  sufficiently  numerous  ;  but  the  fault  consists  in  this,  that 
we  neither  feel  nor  see  our  slate  of  need.  Therefore,  God  wishes- 
ws  to  present  aiod  to  derl  ire  this  need  and  solicitude,  not  that  he  doe-* 


OK  THE  lord's  TRAYER.  505 

lot  know  them,  but  that  thereby  our  hearts  may  be  encouraged  the 
more  earnestly  to  implore  God,  and  to  be  prepared  the  better  to 
receive  his  bountiful  blessings. 

Wherefore,  we  should  accustom  ourselves  daily  to  pray  from  our 
youth  up,  each  one  for  himself  in  every  time  of  need,  if  he  but  feels 
something  threatening  him,  and  also  for  other  persons  among  whom 
he  resides — for  ministers,  magistrates,  neighbors,  families,  &c. — ever, 
as  we  have  already  said,  bringing  up  before  God  his  command  and 
promise,  and  knowing  that  he  will  not  have  them  despised.  These 
things  I  mention,  seriously  wishing  them  to  be  iu)pressed  on  the  minds 
of  the  people,  so  that  they  may  learn  to  pray  devoutly,  and  not  lead 
a  rude  and  careless  life,  in  consequence  of  which  they  daily  become 
more  incapable  of  praying, — a  thing  which  the  devil  wishes,  and  to 
which  he  directs  all  his  powers  ;  for  he  truly  feels  the  injury  and 
harm  which  result  to  him,  when  prayer  is  fervently  and  diligently 
offered. 

We  should  know,  that  all  our  protection  and  defence  depend  on 
prayer  alone ;  for  we  are  much  too  weak  to  resist  Satan  with  his 
power  and  his  adherents  who  assail  us,  and  who  could  readily  tram- 
})le  us  under  foot.  We  must,  therefore,  think  of,  and  lay  hold  on 
the  weapons  with  which  Christians  should  be  equipped  to  withstand 
Satan.  For  what  do  you  suppose  could  have  hitherto  accomplished 
things  so  great, — defeating  the  counsels  of  our  enemy,  disclosing 
their  plots,  checking  their  murderous  designs,  and  suppressing  their 
seditions,  in  which  the  devil  hoped  to  involve  us  together  with  the 
Gospel, — if  the  prayers  of  certain  pious  persons  had  not  interposed  a 
shield,  and  had  not  defended  us?  Otherwise,  our  adversaries  them- 
selves would  have  witnessed  a  far  more  cruel  tragedy,  namely,  how 
the  devil  w'ould  have  submerged  all  Germany  in  her  own  blood.  But 
now  they  may  deride  it  presumptuously,  and  enjoy  their  insolent 
triumph;  we  shall,  however,  be  sufficiently  able  for  them  and  the 
fievil,  through  prayer  alone,  if  we  only  continue  diligent  and  do  not 
become  indolent.  For  wherever  a  pious  Christian  prays,  "  Beloved 
Father,  let  thy  will  be  done !"  immediately  from  on  high  God  re- 
sponds :  "  Yes,  beloved  child,  it  shall  be  even  so,  and  come  to  pass, 
in  defiance  of  the  devil  and  all  the  world." 

Now,  these  things  are  said  for  admonition,  that  we  may  above  all 
things  learn  to  esteem  pniyer  greatly  and  jireciously,  and  to  perceive 
a  distinction  between  verbose  htth')li)i<^  and  a  prayer  petitioning  for_ 
something.  For  we  do  not  reject  jirayer,  but  this  loud,  senseless 
moaning  and  miiruiMring  we  reject,  as  Christ  himself  also  rejected 
and   proliibited    xn'm   n-pelituin^',    Mntt.  6,  7.      Now  we  shall  treat 


506  THE    LARGER    CATECHISM, 

the  Lord's  Prayer  in  the  briefest  and  clearest  manner  possible^. 
Here  then,  in  seven  articles  or  petitions  succeeding  each  other,  all 
the  distresses  are  comprehended  which  continually  befall  us ;  and 
each  one  of  these  is  so  great,  that  it  should  urge  us  to  pray  whila- 
we  exist  in  this  life. 

THE    FIRST    PETITION,-  , 

Halloived  be  thy  name. 

This  is  somewhat  obscure,  and  expressed  in  terms  not  altogether 
familiar  to  us.  For  we  would  more  naturally  express  ourselves  thus  : 
Heavenly  Father,  grant  that  thy  name  alone  may  be  hallowed- 
What  is  implored  by  saying,  may  thy  name  be  hallowed  ?  Is  it  not 
already  holy  ?  Reply  : — Yes,  it  is  ever  holy  in  its  essence,  but  ive 
do  not  hallow  it.  For  the  name  of  God  is  conferred  upon  us,  because 
we  are  baptized  and  have  become  Christians,  since  we  are  called  the 
children  of  God,  and  have  the  sacraments,  through  which  he  incor- 
porates us  with  himself;  so  that  all  that  belongs  to  Go<l,  shall  con- 
tribute to  our  ern.oyment.  Here  then,  the  great  necessity,  which 
should  mostly  concern  us,  is,  that  the  Divine  name  have  its  due 
honor,  and  be  held  holy  and  saered,  as  the  most  exalted  and  the 
holiest  treasure  that  we  possess  ;  and  that  we  as  pious  children  pray 
that  his  name  which  is  holy  in  heaven,  he  and  remain  holy  also  on 
[    earth,  among  us  and  throughout  the  world. 

How  then  docs  his  name  become  "holy  among  us?     Answer  (in* 
order  to  speak  as  exjilicitly  as  we  can)  : — When  both  our  doctiine 
and  our  life  are  godly  and  Christian.     For  since  we  call  God  our 
J  I    Father  in  this  prayer,  we  are  under  obiio-ation  to  demean  and  con-^ 
I  \    duct  ourselves  in  every  respect  as  pious  cliihhen,  that  he  may  derive 
honor  and  praise  from  us,  and  not  disgrace.-     Now,  his  name  is  pro- 
faned either  by  words  or  by  actions  ;  for  all  that  we  perform  on  earth,. 
is  comprehended  in  word  and  i}^.^^^,  in  speaking  and  in  doing. 
Jl^f.A^'-,      Thus,  in  the  first  place,  it  is  profaned,  when  something  that  is 
^   (  false  or  seducing,  is  preached,  taught,  or  spoken  under  the  pretext 
/fij.)  of  the  Divine  name,  so  that  his  name  must  adorn  the  falsehood,  and 
'     ''    give  it  credibility.     Now,  this  is  the  greatest  indignity  and  dishonor 
to  the  name  of  God.     It  is,  moreover,  violated,  when  it  is  grossly 
/      employed   as  a  coveiing    for   iniiimy,    by    swearing,    cursing,    de- 
ceiving, &c. 
i_  In  the  second  place,  it  is  profaned  by  a  di«sf>lute  life,  and  deeds 

B"VHni:r»'sllv  wickfil, — when  those  who  are  called   Christians  and  the 


OK    THE    LORD  a    PRAYtR. 


507 


■»|)eople  of  God,  are  adulterc^^rs,  inebriates,  epicures,  and  envious  de- 
tractors ;  here  again  the  name  of  God  must  be  exposed  to  reproach 
and  shame  on  our  account.  For  even  as  it  is  a  shame  and  a  dishonor 
to  a  natural  father,  who  has  a  wicked,  irpbred  child  trespassing 
against  him  in  words  and  actions,  so  that  he  must,  on  account  of  the 
cliild,  be  scorned  and  abused  ;  so  it  also  reflects  dishonor  on  God, 
if  w^  who  are  called  after  his  name,  and  enjoy  all  kinds  of  blessings 
from  him,  teach,  speak,  and  live  otherwise  than  pious  and  heavenly 
<'hi]dren  ;  so  that  he  must  hear  it  said  of  us  :  "  You  cannot  be  the 
children  of  God,  but  the  children  of  the  devil." 

Thus  you  perceive,  that  we  pray  even  in  this  article  for  the  same 
^vhich  God  requiresin  the  second  commandment,  namely,  that  his  name 
be  not  abused  in  swearing,  cursing,  lying,  cheating,  &c.,  but  that  it  be 
employed  usefully  to  t!ie  honor  and  praise  of  God.  For  whoever  uses 
tlie  name  of  God  to  any  vicious  purpose,  profanes  and  desecrates  this 
holy  name:  even  as  in  former  times  a  church  was  called  desecrated,  if 
murder,  or  some  other  malicious  act  had  been  perpetrated  in  it,  or  if 
the  tabernacle  or  sanctuary  had  been  disgraced,  as  this  was  holy  in 
itself,  but  had  become  unholy  in  its  use.  Thus  this  article  is  clear 
and  distinct,  if  we  but  understand  the  expression  correctly,  that  to 
sanctify  or  hallow  signifies  as  much  as  to  praise,  ^xtol,  and  honor 
both  with  words  and  actions. 

Here  then,  observe,  hoAv  highly  necessary  such  prayer  is.  For, 
since  we  see  how. the  world  is  filled  with  sects  and  false  teachers, 
all  using  this  holy  name  as  a  covering  and  a  pretext  for  their  diaboli- 
cal doctrines,  we  should  justly  cry  out  and  exclaim,  without  in- 
termission, against  all  these,  both,  those  who  teach  and  believe  false 
doctrines,  and  those  who  assail  and  persecute  our  Gospel  and  pure 
doctrine,  endeavoring  to  suppress  it ;  for  instance,  all  the  bishops, 
tyrants,  fanatics,  &c.  It  is,  moreover,  also  necessary  for  ourselves, 
who  have  the  Word  of  God,  but  are  not  thankful  for  it,  and  do 
not  live  according  to  it  as  we  should.  Now,  if  you  pray  for  this 
from  your  heart,  you  can  be  certain  that  it  is  v^ell-pk-asing  to  God ; 
for  nothing  does  he  hear  more  favorably  and  affectionately,  than 
that  his  honor  and  praise  jirevail  above  all  things,  and  that  his 
Word  is  purely  taught,  and  held  dear  anil  high  in  estimation.  / 

THE    SJiCGKD    FETiTION. 

Thy  kingdom  c-,me.  ■ 

As  \V4?  have  ])rayt'd  in  the  first  petition, — v.hich  refers  to  the  honor 
and  gJory  of  God's  name, — that  God  would  prevent  the  world  fpoue 


^ 


508  THE    LARGEK    CATECHISM. 

covering  Its  falsehoods  and  malicious  acts  under  the  pretext  of  his 
name,  and  that  we  may  hold  it  holy  and  sacred  both  in  doctrine  and 
in  life,  that  we  may  praise  and  extol  it  ;  so  we  pray  here  that  his 
kingdom  also  should  come.  But  even  as  God's  name  is  holy  in 
itself,  and  we  yet  pray  that  it  be  hallowed  among  us  ;  so,  also  his 
kingdom  comes  of  itself,  without  our  prayer  ;  yet  we  pray,  however, 
that  it  may  come  to  us ;  that  is,  that  it  may  prevail  among  and  with 
us,  so  that  we  may  also  be  a  portion  of  those,  among  whom  his  name 
is  sanctified,  and  among  whom  his  kingdom  flourishes. 

What,  then,  is  the  kingdom  of  God  ?     Reply  : — Nothing  else  but, 
as  we  have  heard  in  the  foregoing  Creed,  that  God  sent  his  Son, 
Christ  our  Lord,  into  the  world,  that  he  might  redeem  and  liberate 
us  from  the  power  of  the  devil,  and  bring  us  to  himself,  and  rule  us, 
as  a  king  of  righteousness,  life,  and  glory,  defending  us  from  sin, 
death,  ami  an  unholy  conscience.     To  this  effect  he  has  also  given 
us  his  Holy  Spirit,  to  confer  these  things  upon  us  through  his  holy 
Word,  and  to  illumine  and  strengthen  us  in  faith,  through  his  power. 
For  this  reason,  we  pray  here  in  the  first  place,  that  what  Christ 
has  obtained  for  us,  may  be  efficient  among  us,  and  that  his  name 
be  praised,  through  the  Word  of  God  and  a  Christian  life  ;  that  we, 
who  have  embraced  that  name,  may  adhere  to  it  and  daily  increase 
in  it,  and  also  that  it  may  obtain  currency  and  permanency  among 
other  people,  and  prevail  powerfully  through  the  world,  that  many 
may  come  to  the  kingdom  of  grace,  and  be  participants  of  redemp- 
tion, through  the  Holy  Ghost ;  in  order  that  we  may  all  thus  remain 
together  eternally  in  one  kingdom  now  commenced. 
,.      The  kingdom  of  God  comes  to  us  in  two  ditlerent  ways  : — First, 
in  this  world,  temporally — through  the  Word  and  through  fiiith  ;  af- 
iev^dLvAs,  eternally — by  manifestation  of  the  fife  to  come.     Now,  we 
I  pray  in  this  petition,  both,  that  this  kingdom  may  come  to  those 
■|  who  are  not  yet  in  it,  and  to  us,  who  have  obtained  it,  through  dai- 
|ly  increase,  and  in  future  in  eternal  life.     All  this  is  nothing  more 
*than  saying:  "Beloved  Father,  we  pray  thee  grant  us,   first,  thy 
'    Word,  that  the  Gospel  may  be  purely  and  sincerely  preached  through 
the  world  ;  second,  that,  being  received  through  faith,  it  may  operate 
and  live  in  us  ;  that  thy  kingdom  may  thus  prevail  among  us  through 
:    the  Word,  and  the  power  of  the  Holy  Spirit ;  and  that  the  kingdom  of 
the  devil  may  be  overthrown,  so  that  he  may  have  no  dominion  nor 
power  over  us,  until,  ultimately,  his  kingdom  be  entirely  subdued, 
■  find  sin  anil  death  and  hell  destroyed  ;  so  that  we  may  eternally  live 
^n  the  enjoyment  of  perfect  rigiiteousness  and  felicity." 

Hence  you  perceive,  that  here  we  do  not  pray  for  a  morsel  of 


OF  THE  lord's  PRAYER.  509 

bread,  or  for  temporal  and  transitory  blessings,  but  for  an  eternal, 
inexhaustible  treasure,  and  all  that  God  himself  possesses;  which 
is  moie  than  any  human  heart  could  presume  to  desire,  if  God  him- 
self had  not  commanded  it  to  be  prayed  for.  But  since  he  is  God, 
he  also  wishes  to  have  the  honor  that  he  grants  much  more  and 
more  abundantly,  than  any  one  is  able  to  comprehend  ;  like  a  perpet- 
ual, inexhauslilile  fountain,  which,  the  more  it  discharges  and  over- 
flows, issues  the  more  freely  from  its  source  ;  and  nothing  does  he 
more  ardently  desire  from  us,  than  that  we  supplicate  him  for  many 
and  great  blessings  ;  while  on  the  other  hand,  if  we  do  not  confidently 
pray  and  entreat,  his  anger  is  provoked. 

For  this  would  be  quite  as  inconsistent,  as  if  the  most  opulent  and 
powerful  emperor  would  command  a  poor  indigent  beggar  to  request 
whatever  he  miglit  desire,  and  were  ready  to  grant  great  and  princely 
gifts,  but  the  foolish  mendicant  would  ask  for  nothing  more  than  a 
mess  of  pottage,  he  would  be  justly  considei-ed  a  villain  and  a  wicked 
wretch,  mocking  ami  deriding  the  command  of  imperial  majesty,  in 
whose  presence  he  would  not  be  worthy  to  appear. 

So  it  also  reflects  extreme  dishonor  and  contumely  on  God, — who 
offers  and  promises  us  so  many  ineffable  blessings, — if  we  slight  his 
offer  and  promise,  or  hesitate  to  receive  them,  scarcely  venturing  to 
pray  for  a  morsel  of  bread.  But  all  this  mav  be  ascribed  to  our  im- 
pious unbelief,  which  does  not  look  unto  God  for  even  as  much  as 
will  nourish  our  bodies,  much  less  that  we  should  confidently  await 
these  eternal  blessings  from  him.  We  should,  therefore,  fortify  our- 
selves against  such  unbelief,  and  let  this  be  the  first  thing  for  which 
we  pray  ;  and  we  shall  undoubtedly  have  every  thing  else  abun- 
dantly ;  as  Christ,  Matt.  6,  83,  teaches :  "  But  seek  ye  first  the 
kingdom  of  God,  and  his  righteousness,  and  all  these  things  shall  be 
added  unto  you."  For  how  should  he  allow  us  to  suffer  temporal 
wants,  since  he  promises  these  eternal  and  imperishable  blessings  ? 

THE    THIRD    PETITION. 

Thy  icill  he.  done  on  earth   as  it  is  in  heaven. 

In  the  foregoing  articles  or  petitions  we  have  prayed  that  God's 
name  might  be  honored  by  us,  and  that  his  kingdom  might  prevail 
among  us.  In  which  two  articles,  all  that  pertains  to  the  honor  of 
God  and  to  our  snjvation  is  wholly  comprehended  ;  so  that  we  obtain 
God  with  all  his  blessings  as  our  own.  But  here  it  is,  indeed, 
equally  necessary  lor  us  firmly  to  maintain  these  blessings,  and  not 


510  THE    LAHGKK    CATECHISM. 

to  suffer  them  to  be  torn  away  from  us.  For,  as  in  a  well  consti- 
tuted government,  there  must  be,  not  only  those  who  are  occupied 
in  its  improvement  and  in  the  judicious  administration  of  its  laws,  but 
those  also  who  are  engaged  in  defending,  guarding,  and  firmly  main- 
taining it ;  so  also  heie,  when  we  shall  have  prayed  for  the  most 
necessary  things,  with  respect  to  the  Gospel,  faith,  and  the  Holy 
Spirit, — that  he  would  rule  over  us,  and  liberate  os  from  the  power 
of  Satan, — we  must  also  pray  that  God  would  cause  his  will  to  be 
done.  For,  if  we  shall  remain  steadfast  in  it,  many  difficulties  will 
arise,  so  that  we  must  suffer  many  oppositions  and  privations  on  ac- 
count of  it,  from  all  those  who  strive  to  impede  and  to  subvert  the 
two  foregoing  articles. 

For  no  one  easily  believes  how  the  devil  strives  against  these 
thinos,  who  cannot  endure  any  one  to  teach  correctly  or  to  believe 
sincerely  ;  and  it  grieves  him  beyond  measure,  when  he  must  suffer 
his  falsehoods  and  abominable  doctrines,  trimmed  with  the  fair  pre- 
text of  the  Divine  name,  to  be  divulged,  and  exposed  to  open  shame, 
and  besides,  to  be  driven  from  the  heart,  and  allow  such  a  breach  to 
be  made  in  the  wallfi  of  his  kingdom.  Therefore,  he  rages  and  raves 
like  a  fuiious  foe,  with  all  his  {X)wer  and  might,  arraying  all  his 
force,  and  calling  to  his  aid  tlie  world  and  our  own  flesh,  besides. 
For  our  flesh  in  itself  is  corrupt  aufi  prone  to  evil,  even  if  we  have 
embraced  the  Word  of  God,  and  believe  it ;  and  the  world  is  ex- 
tremely base  and  wicked  :  here  he  incites,  instigates,  and  provokes 
oppositions,  so  as  to  impede  and  retard  us,  and  finally  to  overthrow 
and  subject  us  to  his  power  again.  All  this  is  his  will  and  the  de- 
sio-ns  of  his  malignant  breast,  which  he  pursues  day  and  night,  and 
employs  all  the  artifices,  all  tlie  cunning  ways  and  means  which  he 
is  able  to  devise. 

Wherefore,  if  we  wish  to  be  Christians,  we  must  consider  and  be 
fully  persuaded,  that  we  shall  have  the  devil  with  ail  his  angels  and 
the  world  as  enemies,  who  shall  cause  us  all  kinds  of  misfortune  and 
affliction.  For  wherever  the  Gospel  is  pre;«2hed  or  i-eceived  or  be- 
lieved, and  brings  forth  fiuit,  there  the  holy  cross  n^ust  also  be  found. 
And  let  no  one  think  that  he  will  have  peace,  but  he  must  hazard 
whatever  he  possesses  on  earth — his  fortune  and  honor,  his  house 
and  home,  his  wife  and  children,  his  body  and  life.  Now,  this  se- 
verely grieves  our  flesh,  that  is,  our  old  Adamic  nature  ;  for  it  is  re- 
quired of  us  to  remain  steadfast,  and  to  bear  v/ith  patience  all  perse- 
cution, and  willingly  yield  what  is  forced  awray  from  us. 

Therefore,  as  necessarv  as  it  is  to  prav  incessantly  in  all  other 
petitions,  so  necessary  is  it  in  thi.s  o:;e  to  pvi^y  i,nccs3a;,tly,  '•  Thy 


OF    THE    lord's    PRAYER.  511 

■win  be  ilone,  beloved  Father,  not  the  will  of  the  devil  and  our  ene- 
mies, nor  that  of  all  those  who  persecute  thy  holy  Word,  and  en- 
deavor to  suppress  it,  or  to  impede  the  })rogress  of  thy  kingdom  ;  and 
enable  ns  to  bear  with  patience  and  to  overcome  all  that  must  be- 
endured,  so  that  our  miserable  flesh  may  not  through  weakness  or 
sloth  yield  or  turn  back." 

Behold,  thus  in  these  three  petitions  we  find  ilisplayed  in  the  most 
simple  manner  the  requirements  pertaining  to  God,  yet  all  for  our  sake  ; 
for  that  which  we  iraiilore  has  reference  to  ourselves — as  already  said, 
that  the  will  of  Goil  may  be  done  in  us,  which  must  be  done  out  of 
us.  For  even  as,  without  our  prayer,  his  name  must  be  sanctified,  and 
his  kingdom  must  come ;  so  must  also  his  will  be  done,  and  prevail, 
even  if  the  devil  with  all  his  adherents  stiives  and  furiously  rages 
against  it,  and  undertakes  to  defeat  the  Gos})el  entirely.  But  for 
our  own  sake  we  must  pray  tliat  his  will  may  prevail  among  us  also 
unobstructed,  against  this  their  rage,  so  that  their  efforts  may  be  in- 
eiFectual,  and  that  we  may  adhere  firmly  to  it  against  all  violence 
and  persecution,  and  be  entirely  satisfied  with  this  will  of  God. 

NoWy  this  prayer  is  to  be  our  protection  and  defence  to  avert  and 
overthrow  all  that  the  devil,  the  Pope,  the  bishops,  tyrants,  and 
heretics,  are  able  to  do  in  opposition  to  the  Gospel.  Let  them  all 
rage  at  once,  ami  make  their  utmost  endeavors,  and  devise  ways  and 
means  for  the  purpose  of  oppressing  and  subverting  us,  so  that  their 
will  and  counsel  may  pros|ier ;  and  in  opposition  to  these,  one  single 
Christian  or  two  with  this  single  petition,  shall  be  our  fortress  against 
which  they  nvay  run  and  wreck  themselves.  For  we  have  this  con- 
solation and  confidence,  that  the  will  and  designs  of  the  devil  and  of 
all  our  enemies  must  be  suppressed,  and  vanish  away,  no  matter  how 
arrogantly,  securely,  and  strongly  they  umv  eonfiile  in  them.  For 
if  their  will  were  not  eti'ectually  defeated,  the  kingdom  of  God  could 
not  remain  on  earth,  nor  could  his  name  be  hallowed. 


THE    FOURTH    PETITION'. 

Give  us  thi>>  day  our  daily  bread. 

Here  we  take  into  considerr.tion  the  necessaries  of  our  bodies  and 
temporal  life.  And  these  words,  although  they  aie  brief  and  simple, 
are,  however,  very  comprehensive.  For  if  you  pray  for,  and  men- 
tion daily  biead,  you  pray  lor  all  that  pertains  to  the  possession  and 
enjoyment  of  daily  l)read  ;  and,  on  the  other  hand,  you  deprecate  all 


512  THE    LARGER    CATECHISM. 

that  tends  to  withhold  it.  You  should,  therefore,  expand  your 
thoughts,  so  that  they  may  extend,  not  only  to  the  limits  of  a  knead- 
ing-tray  or  of  an  oven,  but  to  the  most  distant  fields  and  over  the  whole 
country,  which  bring  forth  and  produce  daily  bread  and  every  spe- 
cies of  nourishment  for  us.  For  if  God  did  not  permit  all  kinds  of 
fruits  to  grow  out  of  the  earth,  and  bless  them,  and  preserve  them 
from  destruction,  we  would  never  draw  any  bread  out  of  the  oven, 
nor  have  any  to  put  on  the  table. 

But  in  order  to  speak  briefly,  this  petition  includes  all  that  per- 
tains to  this  life,  since  on  account  of  it  alone  we  must  have  daily 
bread.  Now,  it  is  not  sufficient  for  life,  that  our  bodies  have  food 
and  raiment,  and  other  necessaries  alone,  but  it  is  necessary  for  us 
also  to  enjoy  peace  and  triinquillity  among  those  persons,  with  whom 
we  live  and  converse,  and  with  whom  we  carry  on  our  daily  trans- 
actions, negotiations,  and  contracts  of  every  kind,  and  in  short, 
whatever  belongs  both  to  domestic  and  political  or  civil  matters  and 
government ;  for  if  these  two  are  interrupted,  so  that  they  do  not 
proceed  as  they  should,  the  necessaries  of  life  are  also  intercepted,  so 
that  they,  finally,  cannot  be  procured.  And  it  is  truly  a  matter  of 
the  greatest  necessity  to  pray  for  civil  authority  and  government, 
since  through  these,  God  mostly  preserves  our  daily  bread  and  the 
tranquil  condition  of  this  life.  For,  althou2:h  we  may  have  obtained 
an  abundance  of  all  kinds  of  good  from  God,  yet  we  are  unable  to 
preserve  any  of  them,  or  to  use  theui  securely  and  joyfully,  if  he 
would  not  give  us  a  permanent  and  a  peaceful  government.  For 
wherever  hostilities,  contentions,  and  wars  exist,  there  daily  bread 
is  already  taken  away,  or  at  least  diminished. 

Wherefore  the  armorial  sign  of  each  pious  prince  might  justly  be 
the  picture  of  a  loaf  of  bread,  instead  of  the  image  of  a  lion  or  of  a 
chaplet  of  rue,  or  it  might  be  stamped  on  the  coin  for  an  impression, 
to  remind  both  them  and  their  subjects,  that  through  their  princely 
office  we  have  protection  and  peace,  and  that  without  them  we  could 
neither  eat  nor  retain  this  indispensable  bread  ;  for  which  reason, 
they  are  also  worthy  of  all  honor,  so  that  we  should  yield  unto  them 
the  duties  we  owe  and  are  able  to  discharge,  as  to  those  through 
whom  we  enjoy  with  peace  and  tranquillity  all  that  we  have,  when 
otherwise  we  could  not  preserve  a  farthing.  And  besides,  we  should 
pray  for  them,  so  that  God  may  give  unto  us,  through  them,  the 
greater  blessings  and  abundance. 

Thus  we  have  exhibited  and  delineated,  in  the  briefest  manner,  how 
far  this  petition  extends  through  the  various  kinds  of  intercourse  onf 
earth.     And  out  of  it  we  might  make  a  long  prayer,  and  enumerate  al! 


Of    the    lord's    PRAVliR".  513 

those  parts  which  belong  to  it ;  as  for  instance,  to  pray  God  to  give 
us  meat  and  drink,  raiment,  house  and  home,  and  health  of  body  J 
moreover,  to  permit  grain  and  fruits  to  grow  and  prosper  in  the  fields; 
and  finally,  to  aid  us  in  transacting  our  domestic  duties  properly,  and 
to  bless  us  with  pious  companions,  children,  arrd  domestics,  and  to 
protect  them;  to  permit  our  labors,  our  professions^  or  in  whatever 
we  may  be  occupied,  to  increase  and  prosper,  and  to  provide  us  with 
faithful  neighbors  and  good  friends.  Again,  to  entreat  God  to  grant 
to  emperors,  kings,  and  all  estates,  and  especially  to  the  prince  of  our 
country,  to  all  consuls,  peers,  and  prefects,  wisdom,  fortitude,  and 
success  in  ruling  well,  and  in  triumphing  victoriously  over  the  Turk 
and  all  our  enemies  ;  to  grant  to  the  subjects  and  the  common  multi- 
tude to  live  in  obedience,  peace,  and  concord  among  each  other  ;  and 
again,  to  protect  us  against  all  temporal  injui'ies,  such  as  destructive 
fires,  tempests,  inundations,  pestilence,  distempers,  venom,  Vv'ars,  blood- 
shed, famine,  wild  beasts,  and  wicked  people.  All  of  which  it  is 
necessary  to  impress  on  the  minds  of  the  inexperienced,  showing  them 
that  all  blessings  must  be  received  of  God,  and  prayed  for  by  us. 

But  especially  is  this  petition  directed  against  our  chief  enemy, 
the  devil.  For  it  is  his  whole  wish  and  desire  to  take  away  or  with- 
hold all  that  we  receive  from  God.  Nor  is  he  content  with  perplex- 
ing and  disturbing  spiritual  government^  by  deceiving  the  souls  of 
men  through  his  falsehoods,  ami  bi-inging  them  under  his  power; 
but  he  also  exerts  every  power  wadiin  himself  to  prevent  the  exis- 
tence of  a»y  government,  or  of  honorable  and  peaceful  administra- 
tion of  allWirs  u{>on  earth — here  he  excites  so  many  litigations, 
slaughters,  seditions,  and  wars;  moreover,  he  sends  tenapests  and 
hail  to  destroy  the  fruits;  he  inftsts  the  flocks  with  contagions;  he 
pollutes  the  atmosphere  with  poison.  And  in  a  word,  it  is  painful 
to  him  to  S€e  any  one  receive  a  morsel  of  bread  from  God,  and  to 
eat  it  in  peace;  and  if  it  lay  within  his  power^  and  if  he  were  not 
checked  by  our  prayers,  (through  God,)  we  should  most  assuredly 
not  retain  a  straw  on  the  field,  or  a  farthing  in  the  house,  yes,  not 
oven  our  life  a  single  hour;  especially  those  of  us  who  observe  the 
Word  of  God,  and  wish  to  be  Christians- 

Thus  God  wishes  to  exhibit  io  'is  how  solicitous  he  rs  about  all 
our  wants,  and  how  fiiithfullv  he  provides  for  our  teioporal  support* 
And  although  he  cr^nts  ami  preserves  these  blessings  bountifully, 
even  for  the  ungodly  and  the  knave  ;  yet  he  desires  us  to  pray  for 
those  things,  in  order  th.it  we  may  acknowledge  that  we  receive  them 
from  his  munificent  iiand,  and  that  we  perceive  in  them  his  paternal 
gf>odnoss  tow  inks  us.      For  if  he  should  withdraw  his  hand,  nothing 

65 


514  The  larger  catechism, 

could  prosper,  nor  finally  be  preserved,  as  indeed  we  see  and  feel 
daily.  What  kind  of  misery  now  exists  in  the  world  in  consequence 
of  spurious  coin,  yes,  of  daily  oppressions  and  exactions  in  ordi- 
nary commerce,  contracts,  business,  and  labors,  of  those,  who  accord- 
ing to  their  own  wanton  desires,  oppress  the  unfortunate,  and  with- 
hold from  them  their  daily  bread  ? — things  indeed  which  we  must 
suffer ;  but  they  must  take  heed,  that  they  do  not  lose  this  common 
prayer ;  and  they  should  guard  themselves,  lest  this  portion  of  the 
Lord's  Prayer  should  operate  against  them. 

THE    FIFTH    PETITION^ 

And  forgive  us  our  trespasses,  as  ice  forgive   those  who 
tresjiass  against  us. 

This  article  touches  our  miserable  and  wretched  life;  and,  although 
we  may  have  the  Word  of  God,  though  we  may  believe,  do  his  will 
or  suffer  it  to  be  done,  and  nourish  ourselves  with  the  gifts  and  bless- 
ings of  God,  yet  this  life  does  not  proceed  without  sin  ;  for  we  still 
daily  digress  much,  and  exceed  proper  bounds,  while  we  live  in  this- 
world  among  people,  who  cause  us  a  great  deal  of  sorrow,  and  give 
us  occasion  for  impatience,  wrath,  and  revenge.  And  besides  this, 
we  are  pursued  by  the  devil,  who  urges  us  on  every  side,  and  strives 
(as  we  have  already  heard)  against  all  the  foregoing  articles,  so  that 
it  is  impossible  always  to  remain  firm  in  this  pei-petual  contest. 

Here,  then,  it  is  again  highly  necessary  to  pray  and  to  exclaim  :' 
"  Beloved  Father,  forgive  us  our  trespasses."  Not,  that  he  does 
not  also  forgive  sins  without  and  prior  to  our  prayer.  For  he  gave 
us  the  Gospel,  in  which  there  is  free  remission  of  sin,  before  we  pray- 
ed for  it,  or  ever  thought  any  thing  in  reference  to  it.  But  for  this- 
reason  we  should  pray,  that  we  may  acknowledge  and  accept  such 
forgiveness.  For,  since  the  flesh,  in  which  we  daily  live,  is  of  such 
a  nature  as  not  to  trust  and  believe  in  God,  and  is  ever  agitated  with 
evil  lusts  and  wicked  desires,  so  that  vre  daily  sin  in  words  and  ac- 
tions, by  commission  and  omission,  in  consequence  of  which  our  con- 
sciences become  dissatisfied  and  fear  the  wrath  and  indignation  of 
God,  and  thus  we  let  oar  consolation  and  confidence  afforded  by  the 
Gospel,  sink  down  ;  it  is,  therefore,  necessary  to  resort  to  this  source 
without  intermission,  and  to  receive  consolation,  and  raise  up  our 
consciences  again. 

And  indeed,  the  consequence  of  this  should  be,  that  God  may  sub- 
due our  pride,  and  keep  us  in  humility-  For  he  has  reserved  the 
prerogative  to  himself  alone,  that,  if  any  one  wish  to  b-Dsist  of  his- 


OK  THE  lord's  PRAYER.  515 

piety,  and  despise  others,  he  should  examine  himself,  and  place  this 
prayer  before  his  eyes,  and  thus  he  may  soon  discern  that  he  is  bet- 
ter in  no  respect  than  others ;  for  we  must  all  drop  our  plume  before 
God,  and  rejoice  that  we  may  become  participants  of  remission. 
And  let  no  one  think,  while  we  live  here,  to  arrive  at  such  a  degree 
of  perfection,  that  he  has  no  need  of  this  forgiveness :  and  in  a  word, 
if  God  does  not  forgive  us  continually,  we  are  lost. 

Consequently,  then,  the  meaning  of  this  petition  is,  that  we  desire 
God  not  to  look  upon  our  sins,  or  to  charge  us  with  that  which  we 
daily  deserve,  but  to  act  towards  us  graciously,  and  to  forgive  us, 
as  he  has  promised,  and  thus  afford  us  a  joyful  and  tranquil  con- 
science, so  that  we  can  approach  him  in  prayer.  For  if  the  heart 
is  not  at  peace  with  God,  and  cannot  obtain  this  assurance,  it  will 
never  venture  to  pray.  This  assurance,  however,  and  joy  fulness  of 
heart  we  cannot  obtain,  unless  we  know  with  certainty  that  our  sins 
are  forgiven. 

Here  there  is,  however,  a  necessary  and  yet  a  consolatory  clause 
annexed:  As  we  forgive  those  who  trespass  against  us.  He  has 
promised,  that  we  shall  be  certain  that  all  our  sins  are  forgiven  and 
pardoned,  provided  we  also  forgive  our  neighbors.  For,  as  we 
daily  commit  many  offences  against  God,  and  stiil  he  forgives  all 
through  grace;  so  we  must  also  ever  forgive  our  neighbors  who  do 
us  injury,  violence,  and  injustice,  and  manifest  a  wicked  disposition 
towards  us.  But  if  you  do  not  forgive,  think  not  that  God  will  for- 
give you ;  if,  on  the  other  hand,  you  forgive,  you  have  the  consola- 
tion and  assurance,  that  you  are  forgiven  in  heaven,  not  on  account 
of  your  forgiveness  towards  others,  for  God  does  it  freely  and  through 
pure  grace,  because  he  has  promised  it,  as  the  Gospel  teaches ;  but 
for  the  purpose  of  strengthening  and  assuring  us,  he  proposes  this 
as  an  evidence  in  connection  with  the  promise ;  which  accords  with 
this  petition,  Luke  6,  37 :  "  Forgive,  and  ye  shall  be  forgiven.^' 
For  this  reason,  Christ  also  repeats  it  immediately  after  the  Lord's 
Prayer,  Matt.  6,  14,  saying :  '"'  For  if  ye  forgive  men  their  tres- 
passes, your  heavenly  Father  will  also  forgive  3'ou." 

Therefore,  this  evidence  is  connected  with  this  petition,  that  when 
we  pray,  we  may  be  reminded  of  the  promise,  and  thus  think:  "Be- 
loved Father,  for  this  reason  I  come  and  pray,  that  thou  wouldst 
forgive  me,  not  that  I  can  make  satisfaction,  or  that  I  merit  enough 
by  my  works,  but  because  (hou  hast  promised  it,  and  set  thy  seal  to 
it,  so  that  it  might  be  as  certain  as  if  I  had  absolution  announced  by 
thyself."  For,  as  much  as  Baptism  and  the  Sacrament,  instituted 
as  external  evidences,  avail,  so  much  can  tiiis  evidence  also  avail  io 


516  THK    LAKGER    CATECHISM. 

strengthening  and  cheering  our  consciences  ;  and  it  is  even  particii- 
larly  set  before  ns,  that  we  might  use  and  exercise  it  every  hour,  ag 
^  thing  which  we  continually  have  with  us. 


THE    SIXTH    PETITION. 

And  lead  vs  not  into  temvtaHon. 

We  have  now  sufficiently  heard  what  pains  and  labor  are  required 
to  retain  all  that  we  pray  for,  and  to  persevere  in  it  constantly  ;  and 
€ven  then  we  cannot  accomplish  this  end  without  error  and  stum- 
bling. And  besides,  although  we  nuiy  have  obtained  remission  of 
sins  and  a  clear  conscience,  and  be  entirely  al)solved,  yet  the  condi- 
tion of  this  life  is  of  such  a  nature,  that  one  may  stand  to-day,  and  fall 
to-morrow.  We  must,  therefore,  even  if  we  are  pious,  and  stand 
with  clear  conscience  before  God,  still  pray,  that  he  may  not  permit 
lis  to  fell  back  again,  and  yield  to  diiTiculties  or  temptations.  Temp- 
tation, however,  or,  as  our  Saxons  formerly  called  it,  Bekohrung, 
allurement,  is  of  three  kinds, — that  of  the  flesh,  that  of  the  v)orld, 
and  that  of  the  devil.  For  we  dwell  in  the  fiesh,  and  our  Adaraic 
nature  cleaves  to  us,  which  exerts  its  influence,  and  daily  entices  us 
to  unchastity,  indolence,  excess,  avarice,  deception,  and  fraud,  and 
in  short,  to  all  evil  lusts  which  cleave  to  us  by  nature,  and  which 
are  excited  by  others,  namely,  by  associates,  l)y  examples,  by  hear- 
ing and  seeing,  which  freqiiently  infiavne  and  con'upt  even  an  inno- 
cent heart. 

And  finali}^,  the  world  adds 'its  force,  which  otFends«s  with  words 
find  actions,  and  provokes  us  to  wrath  and  impatience.  And  in  a 
word,  there  is  nothing  seen  here  but  wrath  and  envy,  'animosity, 
violence  and  injustice,  treacherv,  revenge,  imprecation,  reproach,  de- 
traction, arrogance.,  pride,  ostentation,  worldly  honor,  fame,  anrl 
power',  here  no  one  is  willing  to  be  the  least,  but  desires  to  be  the 
greatest,  and  to  artract  notice  in  preference  to  all  others. 

And  in  addition  to  these,  the  devil  comes,  irsstigating  and  pro- 
voking tvery  W'here.  But  especially  is  he  occupied  in  those  distur- 
bances which  pertain  to  the  consciences  and  to  spii'itual  matters; 
that  is,  he  endeavors  to  cause  us  to  disregard  and  slight  both  the 
"Word  and  works  of  Ond,  so  that  he  may  dri-iw  us  away  fi-ora  faith, 
fiope,  and  love,  and  bring  us  to  unbelief,  presumption,  pride,  and 
dT^^da i'a^ey^  or  even  to  extreme  despair,  the  denial  and  blasphemy  of 
Of)di,,(ir)(]  to  other  innumrrgb^e,  detestable  crimes.     These  are  snares 


OF    THE    LOKD*S    PKAYER.  ill? 

and  nets,  yes,  real  fiery  darts  most  malignantly  hurled  into  the  hu- 
man heart,  not  hy  tiesh  and  blood,  but  by  the  devil  himself. 

These  are  indeed  great  and  grievous  dangers  and  oppositions, 
which  every  Christian  must  endure,  and  grievous  enough  are  they, 
if  but  one  alone  had  to  be  borne.  Therefore,  we  should  be  urged  by 
these  to  invoke  and  pray  God  incessantly,  while  we  are  in  this  de- 
praved life,  in  which  we  are  assailed,  pursued,  and  persecuted  on 
£very  side,  not  to  let  us  become  faint  and  weary,  and  fall  back  atjain 
into  sin,  shame,  and  unbelief;  for  otherwise,  it  is  impossible  to  over- 
come even  the  slightest  attack. 

Now,  this  may  be  termed  not  leading  us  into  temptation,  if  God 
■gives  us  power  and  strength  to  withstand  it ;  although  the  tempta- 
tion be  not  icinoved  or  taken  away.  For  temptation  and  entice- 
ment none  of  us  can  avoid,  while  we  live  in  the  ilesh  and  the  devil 
•surrounds  us;  and  there  is  no  other  alternative,  we  must  endure 
temptations,  yes,  we  must  be  involved  in  them;  but  here  we  pray, 
that  we  may  not  fall  into  them,  and  be  overwhehned. 

To  feel  temptation,  therefore,  and  to  consent  or  agree  to  it,  are 
things  very  ditiercnt.  We  must  all  feel  temptations,  not  however 
all  alike ;  but  some  more  numerous  and  severe  ones  than  others ;  for 
instance,  youth  are  especially  infested  by  the  temptations  of  the  flesh; 
again,  the  adult  and  the  aged  are  tempted  l)y  the  world  ;  hut  others 
who  are  engaged  in  spiritual  matters,  that  is,  stronger  Christians, 
are  tempted  by  the  devii.  But  this  feeling,  since  it  is  repugnant  to 
our  will,  and  since  we  would  rather  be  freed  from  it,  can  injure  no 
one ;  for  if  it  were  not  felt,  it  could  not  be  called  a  temptation.  But 
we  give  our  consent  to  them,  when  we  indulge  in  them  throuo-h  our 
loose  habits,  without  resisting  or  praying  against  tliem. 

Therefore,  we  Christians  must  be  prepared  for,  and  daily  expect 
the  incessant  attacks  of  temptation,  so  that  none  of  us  may  act  as 
securely  and  carelessly  as  if  the  devil  were  far  from  us  ;  but  we  should 
-every  wiiere  av.-ait  the  stroke,  and  avert  it.  For  although  I  may 
now  be  cliasfe,  patient,  and  cheerful,  and  in  firm  faith,  still  the  devil 
ran  in  this  hour  hiu'i  such  a  dart  into  my  heart,  that  I  can  scarcely 
■withstand  it  ;  for  he  is  a  foe  who  never  ceases  nor  becomes  weary,  so 
<hat  if  one  temntatic^n  discontinues,  other  and  new  ones  continually 
succeed. 

Under  these  difficulties,  then,  no  other  resource  nor  remedy  re- 
mains, but  to  appeal  to  the  Lord's  Prayer,  and  thus  converse  with 
Gofl  from  the  heart:  "Thou  hast  ordered  me,  beloved  Father,  to 
pray,  let  nie  not  fall  back  through  temptation."  Thus  vou  will  per- 
•ceive  that  ihc  temptation  will  be  climinishoil,  and  F.nally  be  over- 


518  THE    LARGER    CATECHISM. 

come.  Otherwise,  if  you  undertake  to  help  yourself  by  your  own 
thoughts  and  counsels,  you  will  render  it  worse,  and  give  the  devil 
more  room  ;  for  he  has  a  serpent's  head,  which,  gaining  a  chasm 
through  which  it  can  pass,  drawls  his  whole  body  along  unimpeded  ; 
but  this  ]:>rayer  can  check  it  and  repel  him. 


THE    SEVENTH    AND    LAST    PETITION. 

But  deliver  ns  from  evil.     Amen. 

This  article  reads  thus  in  the  Greek :  a?Aa  ptirrat  f^/xa^  arto  rov 
ftovyjpov,  deliver  or  preserve  us  from  evil  or  the  wicked  one;  and  it 
appears  even  as  if  he  spoke  concerning  the  devil,  and  as  if  he  wished 
to  comprehend  all  in  one  mass,  so  that  the  whole  sum  of  all  our 
prayers  may  be  directed  against  our  chief  enemy.  For  he  it  is  who 
impedes  among  us  all  that  we  pray  for — the  name  or  honor  of  God, 
the  kingdom  and  will  of  God,  daily  bread,  peaceful  and  joyful  con- 
science, &c. 

We  shall,  therefore,  in  conclusion,  bring  these  things  all  together, 
and  say  :  "  Grant,  beloved  Father,  that  we  may  be  liberated  from  all 
misfortunes.'-  Yet  in  the  evil  which  may  befall  us,  under  the  king- 
dom of  the  devil,  are  Included — poverty,  shame,  death,  and  in  a  word, 
all  the  distressing  calamities  and  afflictions  which  are  so  innumerable 
on  earth.  For  the  devil,  since  he  is  not  only  a  linr,  but  also  a  mur- 
derer, seeks  continually  after  our  lives,  and  wreaks  his  anger  to  bring 
us  into  misfoi'tunes  and  injuries.  Hence  it  is,  that  he  causes  many  a 
one  to  break  his  neck,  deprives  many  of  the  use  of  their  minds,  others 
he  causes  to  drovv-n  themselves,  and  many  he  forces  to  commit  sui- 
cide, and  to  do  many  other  terrible  crimes.  Therefore,  while  we  re- 
main on  earth,  it  requires  all  that  we  can  do  to  pray  continually 
ao-ainst  this  chief  enemy.  For  if  God  would  not  preserve  us,  we 
would  not  be  secure  a  single  hour  in  consequence  of  this  foe. 

Hence  you  perceive  again  how  God  desires  us  to  entreat  him  for 
allthino's,  even  in  reference  to  those  which  injure  our  bodies,  so  that 
we  may  neither  seek  nor  avv'ait  assistance  from  any  other  source  but 
from  him.  This  however  he  has  laid  down  in  the  last  place;  for  if 
Ave  shall  be  preserved  and  delivered  from  all  evil,  the  name  of  God 
must  first  be  hallowed  in  us,  his  kingdom  be  antong  us,  and  his  will 
be  done,  then  he  will  finally  guard  us  against  sin  awA  shame  ;  more- 
over, from  all  that  is  grievous  or  por:iicioMs  to  sis. 

Thus  God  has  briefly  enufuerated  all  the  necessities  by  which  we 
maybe  pressed,  so  that  we  iniiee;!  can  ha^;o  no  excuse  for  neglecting 


OF  THE  lord's  prayer.  619 

prayer.  But  upon  this  the  efficacy  of  prayer  depends,  that  we  also 
learn  to  say,  in  addition,  Amen  ;  that  is,  not  to  doubt  that  it  is  as- 
suredly heard,  and  will  be  granted.  For  it  is  nothing  else  but  a 
word  of  indubitable  faith,  praying  not  with  uncertainty,  but  know- 
ing that  God  does  not  deny  it,  since  he  has  promised  to  grant  it. 
Wherever  such  faith  does  not  exist,  there  it  is  also  impossible  for  a 
true  prayer  to  be.  It  is  therefore  a  pernicious  conceit  in  those,  who 
so  pray  that  they  dare  not  add  the  word  Amen  to  the  end  of  their 
prayer  and  conclude  with  certainty  that  God  hears  it,  but  remain  in 
doubt,  and  say :  "  How  should  I  feel  so  daring,  and  presume  that 
God  hears  my  prayer  ?     Am  I  not  still  a  miserable  sinner  ?"  &c. 

They  act  in  this  way,  because  they  do  not  regard  the  promises 
of  God,  but  look  upon  their  own  works  and  worthiness,  contemning 
God,  and  charging  him  with  falsehood  ;  for  this  reason  they  also 
receive  nothing,  as  St.  James,  1,  G,  7,  says :  "  But  let  him  ask  in 
faith,  nothing  wavering :  for  he  that  wavereth  is  like  a  wave  of  the 
sea,  driven  by  the  wind,  and  tossed.  For  let  not  that  man  think 
that  he  shall  receive  any  thing  of  the  Lord."  Behold  \  how  much 
God  is  concerned  about  these  things  in  order  that  we  should  be  cer- 
tain that  we  do  not  pray  in  vain  ;  we  should  therefore  by  no  means- 
lightly  esteem  our  prayer. 


PART  IV. 
OF   BAPTISM. 


We  have  now  completed  the  three  chief  articles  of  the  common 
Christian  doctrine.  Besides  these,  it  remains  yet  for  us  to  speak  of 
our  two  Sacraments,  instituted  by  Christ,  concerning  which  every 
Christian  should  have  at  least  some  general  information,  since  there 
can  be  no  Christian  without  them  ;  although,  alas  !  hitherto  nothing 
has  been  taught  concerning  them.  We  shall,  in  the  first  place,  r  /  h  ', 
/however,  take  up  the  sul)ject  of  Baptism,  through  which  we  are  first)  f^_ 
I  taken  into  the  commimily  of  Christians.  But  in  order  that  it  may 
he  clearlv  uiiderstooil,  we  shall  treat  it  in  regular  order,  and  adhere 
to  that  alone  which  is  tiecessarv  tor  us  to  know.     For  the  manner 


620  THE    LARGER    CATECHISM. 

in  which  it  is  to  be  maintained  and  defended  against  heretics  ancJ 
factions,  we  shall  commit  to  the  learned. 

In  the  first  place,  it  is  above  all  things  necessary  to  be  well  ac- 
quainted with  the  words  upon  which  Baptism  is  founded,  and  to 
which  may  be  referred  all  that  is  to  be  said  about  it,  namely,  where 
Christ,  the  Lord,  Matt.  28,  19,  says: 

Go  ye,  therefore,  and  teach  all  nations,  hapitzing  them  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost. 

Again,  in  the  last  chapter  of  Mark : 

He  that  helieveth  and  is  baptized,  shall  he  saved ;  hnt  he  thai 
helieveth  not,  shall  he  damned.     Mark  16,  16. 

You  should  in  the  first  place  observe,  that  in  these  words  the 
command  and  institution  of  God  are  embraced,  so  that  no  one  may 
doubt  Baptism  to  be  a  divine  oidinance,  not  devised  or  invented  by 
men.  For  as  I  can  declare  with  certainty,  that  no  man  has  produced 
the  Ten  Commandments,  the  Creed,  and  the  Lord's  Prayer  out  of 
his  own  imagination,  but  God  himself  has  revealed  and  given  them  ;- 
so  I  can  likewise  assert  without  hesitation,  that  Baptism  is  not  a 
human  device,  but  an  institution  of  God  himself;  and  besides,  it  is 
earnestly  and  strictly  commanded,  that  we  must  permit  ourselves  to 
be  baptized,  or  we  shall  not  be  saved  ;  lest  any  one  should  think  it  a 
thing  so  light  as  the  putting  on  of  a  new  scarlet  garment.  For  it  is' 
of  the  utmost  importance  to  maintain  Baptism  in  its  exalted  and' 
invaluable  character,  for  which  we  mostly  strive  and  cantend,  since 
the  world  is  now  so  full  of  sects,  who  exclaim,  Baptism  is  an  exter-- 
nal  thing,  and  an  external  thing  is  useless  But  let  an  external 
thing  be  as  it  may^  here  stand  the  word  and  command  of  God,  how- 
ever, by  which  Baptism  is  instituted  and  confirmed  ;  and  whatever 
God  institutes  and  commands  to  be  done,  can  certainly  not  be  a  use- 
less thing,  but  it  must  be  exceedingly  precious,  even  if  it  were  in  ap- 
pearance less  than  a  mite  of  strav>'.  If  the  Po])e's  distributing  indul- 
gences with  his  letters  and  bulls,  or  confirming  altars  or  churches  by 
them,  could  hitlicrto  be  esteemed  highly,  for  the  sake  of  the  letter 
only  and  the  seal  ;  on  this  accoimt  we  should  esteem  Baptism'  much 
higher  and  more  pi'ecious,  because  God  has  commanded  it,  and  be- 
cause it  is  administered  in  his  name;  for  thus  read  Ihe  words  "-■  Go, 
and  baptize, — not  in  your  name,  l)ut  in  the  name  of  God. 

To  be  liaptized  in  the  name  of  God,  is  not  to  he  baptizeci  by  man,, 
but  by  God  himself.  For  this  reason,  even  if  it  is  administered  through 
the  hand  of  man,  it  is  nevertheless  truly  (xod's  own  work  ;  hence 
each  one  can  easilv  conclude  for  himself,  that  it  is  much  more* 
sublime  (ban  anv  work  done  bv  a  sauit  nr  by  anv  other  la-an.      Vnr: 


or     !10LY    liAPTISM.  021 

what  work  can  be  ])ertoiiue(l  that  is  greater  than  the  work  o1"(jO(]? 
Bu(  here  the  devil  is  most  carefully  occupied  in  ileceiving  us  with 
liilse  appearances,  and  oi'  leading  us  from  the  work  of  God  to  our  owu 
performance.  For  it  seems  to  be  much  more  splendid  and  precious 
if  a  Carthusian  friar  performs  many  great  and  laborious  works,  and 
all  of  us  esteem  our  own  works  and  merits  much  more  than  those  of 
CJod.  But  the  Scripture  teaches,  that  even  if  all  the  works  of  the 
monks  were  collected  in  a  mass,  no  matter  how  precious  they  might 
appear,  they  would  still  not  be  as  noble  and  good  as  if  God  should 
lift  up  a  mite  of  straw.  Why  ?  Because  the  person  is  nobler  and 
better.  Now,  here  we  must  not  estimate  the  person  accortling  to 
the  works,  but  the  works  according  to  the  person,  from  whom  they 
must  receive  their  dignity  and  value.  But  human  reason  will  not 
thus  regard  Baptism;  and  because  it  does  not  shine  like  the  works 
which  we  perform,  we  imagine  it  must  a\  ail  nothing. 

Learn,  then,  from  these  remarks  lo  f^rra  a  proper  view  of  this 
matter,  and,  to  the  question.  What  is  Baptism  ?  to  reply  thus  : — It  is 
not  merely  simple  water,  but  it  is  water  embraced  in  the  word 
and  command  of  God,  and  through  this  it  is  sanctified,  so  that  it  is 
nothing  else  but  divine  water;  not  that  the  water  in  itself  is  better 
than  other  water,  but  because  it  is  connected  with  the  word  and 
command  of  God.  For  this  reason,  it  is  nothing  but  the  illusion  "of 
the  devil,  that  our  innovators  at  the  present  day,  for  the  purpose  of 
degrading  Baptism,  separate  from  it  the  word  and  institution  of  God, 
and  view  but  the  water  which  is  dipped  out  of  the  fountain,  and 
then  exclaim  with  foaming  lips:— "How  can  a  handful  of  water 
help  the  soul  .'"'  Yes,  beloved  friend,  who  does  not  know  that  if  it 
is  taken  by  itself,  w^Tler  is  water  ?  But  how  dare  you  thus  commit 
violence  on  the  order  of  God,  and  tear  from  it  the  most  valuable 
treasure,  with  which  God  has  connected  it,  and  which  he  will  by  r)' 
no  means  have  separatetl  from  it?  For  the  w'ord  or  counnand  of 
Go;l,  and  the  name  of  God,  constitute  its  essential  qualitv, — a  tiea- 
suie  which  is  greater  and  nobler  than  heaven,  and  earth. 

In  this  manner,  then,  learn  to  discern  that  the  water  of  Baptism 
is  quite  a  different  thing  t'rom  all  other  water,  not  on  account  of  the 
natural  substance,  but  because  here  something  more  noble  is  connec- 
ted with  it.  For  God  him'^c'lf  honors  it  with  his  name,  and  confirms 
it  with  his  power  and  authority.  For  this  reason,  it  is  not  only 
natural  water,  but  divirc,  heavenly,  lioly,  and  blessed  water,  for  it 
c;ianot  he  extolled  too  higlilv,  all  for  tlie  sake  of  tlie  word,  which  is 
a  heavenly,  holy  word,  which  no  (nio  ran  ])raisc  sutncientlv  ;  for  it 
p()sse-;ses  all  tliuL  is  (ioTs:   litnce  if    receives  its  essence  also,  en- 


fy^Z  THE   LARGER    CATECHISM. 

titling  it  to  the  appellation  of  Sacrament,  as  St.  Agustine  also  has- 
taught :  Accedat  verbum  ad  elemenfum,  et  jit  sacramentum  ;  that 
is,  when  the  word  cpmes  to  the  element  or  the  natural  object,  it  be- 
comes a  sacrament,  that  is,  a  holy  ordinance — a  divine  testimony. 

Therefore,  we  ever  teach  that  the  sacraments  and  all  external 
things,  which  God  orders  and  institutes,  should  be  viewed,  not  ac- 
cording to  the  gross  external  forms,  as  we  look  upon  the  hull  of  a 
nut,  bat  according  to  the  manner  in  whkh  the  word  of  God  is  inclu- 
ded in  them.  For  thus  we  speak  in  reference  also  to  parents,  and 
civil  magistrates.  If  we  view  these,  merely  as  having  eyes,  noses, 
skin,  hair,  flesh,  and  bones,  we  see  that  they  resemble  Turks  and 
heathens  ;  and  some  one  might  come,  and  say  :  "  Why  shall  I  hold 
these  higher  in  estimation  than  others  ?"  But  since  the  command- 
ment says :  Thou  shall  honor  thy  father  and  thy  mother,  we  thus 
see  another  person,  vested  and  adorned  w^ith  the  majesty  and  glory 
of  God.  This  commandment,  I  say,  is  the  golden  chain  which  he 
weais  around  his  neck  ;  yes,  the  crown  upon  his  head,  which  shows 
me  how  and  why  I  shall  honor  this  flesh  and  blood. 

In  like  manner  and  still  more  should  you  honor  and  esteem  Bap- 
tism, for  the  sake  of  the  word, — an  institution  which  God  himself 
has  honored  both  with  words  and  deeds,  and  which  he  has  confirmed, 
besides,  with  visible  miracles  from  heaven.  For,  do  you  suppose 
that  it  was  a  jest,  when  Christ  permitted  himself  to  be  baptized,  that 
the  heavens  opened,  the  Holy  Ghost  descended  visibly,  and  every 
thing  glowed  with  divine  glory  and  majesty  ?  I  therefore  again 
.admonish,  that  the  word  and  the  water  be  not  separated.  For  if 
the  w^ord  is  separated  from  the  water,  it  is  not  difl'erent  from  that 
used  for  ordinary  purposes,  and  it  may  well  be  styled  a  common 
ablution ;  but  when  It  is  connected  with  the  word,  as  God  has- 
ordained  it,  it  is  a  sacrament,  and  it  is  called  Christian  Baptism. 
So  much  concerning  the  nature  and  value  of  this  holy  sacrament. 

In  the  second  place,  inasmuch  as  we  now  know  what  Baptism  is, 
and  how  it  is  to  be  regarded,  we  must  also  learn  the  purpose  and 
end  for  which  it  was  instituted,  that  is,  its  benefits  and  eff"ects^ 
This  we  have  admirably  set  forth  in  the  words  of  Christ,  quoted 
above,  namely:  "He  that  believeth  and  is  bapti^^ed  shall  be  saved,"' 
Mark  Ifi,  16.  Therefore,  comprise  it  in  rhe  most  simple  manner,, 
thus,  The  virtue,  work,  use,  fruit,  t'xnl  of  Baptism,  is  to  save.  For 
no  one  is  baptized  in  order  to  become  a  prince,  but,  as  the  words  say,  in 
order  to  be  saved.  It  is  well  known,  however,  that  to  be  saved  \m- 
plies  notl)ing  less  than  to  be  liberated  from  sin,  death,  and  the  devil,  tO' 
vnmv  into  the  kingdom  of  Chris!,  and   lo   livt  eternally  with  him.- 


OF    HOLY    BAPTISM.  523 

Here  you  perceive  again  how  precious  and  valuable  Baptism  is  to 
be  esteemed,  since  we  obtain  in  it  such  an  inestimable  treasure, — a  cir- 
cumstance which  goes  far  to  prove  that  Jiaptjsm  cannot  be  mere,  smaple 
water;  for  simple  water  could  not  effect  what  is  thus  accomplished 
by  the  word  of  God,  and  because,  as  previously  said,  the  name  of 
God  is  in  it.  But  wherever  the  name  of  God  is,  there  also  must  be 
life  and  salvation  ;  hence  it  is  truly  a  divine,  blissfid,  fruitful,  and 
gracious  water;  for  through  the  word  it  obtains  the  power  to  become 
a  washing  of  regeneration,  as  St.  Paul  terms  it.  Tit.  3,  5. 

But  in  reply  to  our  sophists,  the  innovating  spirits,  who  assert, 
that  faith  alone  saves,  and  that  works  and  external  things  add  noth- 
ing to  salvation,  we  say,  it  is  true,  that  nothing  in  ics  effects  it,  but 
faith,  as  we  shall  hear  subsequently.  But  these  blind  leaders  will 
not  observe,  that  faith  must  have  something  which  it  believes,  that 
is,  to  which  it  adheres,  and  upon  which  it  rests  and  depends.  Thus 
faith  adheres  to  the  water,  and  believes  that  in  Baptism  are  embraced 
life  and  eternal  happiness,  not  through  any  virtue  of  the  water,  as 
has  been  sufficiently  stated,  but  through  Baptism's  being  connected 
with  the  word  and  ordinance  of  God,  and  ennobled  by  his  name. 
Now,  if  I  believe  this,  in  what  else  do  I  believe  but  in  God,  as  in 
him  who  has  given  and  implanted  his  name  in  Baptism,  and  proposed 
to  us  this  external  object,  in  which  we  aie  able  to  lay  hold  of  this 
treasure  ? 

Now,  these  innovators  are  so  insane  as  to  separate  faith  and  the 
object  to  which  it  adheres,  although  that  object  is  external.  Indeed 
it  should  and  must  be  external,  so  that  it  can  be  perceived  and  ap- 
prehended by  the  senses,  and  conveyed  to  the  heart  through  them ; 
for  the  whole  Gospel  is  an  external  and  oral  message.  In  a  word, 
whatever  God  does  and  performs  in  us,  he  wishes  to  effect  throuoh 
such  external  ordinances.  Now,  wherever  he  speaks,  yes,  rather  in 
whatever  way  oi'  through  whatever  instrument  he  speaks,  to  this  the 
eyes  of  faith  are  to  be  directed,  and  to  this  faith  must  cleave.  Now, 
liere  we  have  the  words:  "  He  that  believeth  and  is  baptized  shall 
be  saved."  In  reference  to  what  else  are  these  words  spoken,  but  to 
Baptism  ;  that  is,  the  water  embraced  in  the  ordinance  of  God  ?  It 
follows,  therefore,  that  whoever  rejects  Baptism,  rejects  the  Word 
of  God,  rejects  faith,  and  Christ,  who  refers  and  binds  us  to  Baptism. 

In  the  third  place,  since  we  perceive  the  great  benefit  and  efhcacy 
of  Baptism,  let  us  proceed  to  inquire  who  is  the  person  that  receives 
the  gifts  and  benefits  of  Baptism;  and  this  is  also  most  beautifully 
and  (.'lerirly  expressed  even  in  ihese  words:  ''  He  that  believeth  and 
as  haptizi'd  shall  be  saved."     That   is,  faith  alone  makes  the  person 


024  THE    T.AKGES.    CATECHISM. 

wortliy  to  receive  this  heavenly,  sacred  water  Ijeiieficially.  For 
since  this  blessing  is  proffered  and  promised  heie  in  the  words,  by  and 
with  the  water,  it  cannot  be  received  otherwise  than  by  our  believing 
..it  from  our  hearts.  Without  faith  Baptism  is  of  no  benefit,  although 
in  itself  it  is  a  divine,  inestimable  treasure.  Upon  these  few  words, — 
He  that  believeth, — so  much  therefore  depends,  that  they  exclude 
and  reject  all  works  which  we  can  do  with  a  view  to  merit  and  ob- 
tain salvation  through  them.  For  it  is  irrevocably  decreed,  that 
■whatever  is  not  faith,  profits  nothing  in  obtaining  salvation,  nor 
can  it  receive  any  blessing. 

But  if  they  exclaim,  as  they  are  accustomed  to  do  :  "  Baptism  it- 
self is  a  work,  and  you  say  works  are  of  no  consequence  in  obtaining 
salvation,  wherein  then  does  faith  consist?"  Reply: — Yes,  it  is 
true,  our  Avorks  do  nothing  towards  salvation;  but  Baptism  is  not 
our  work,  it  is  the  work  of  God  ;  (for  you  must,  as  already  said, 
draw  a  wide  line  of  distinction  between  the  Christian  baptism  and 
common  ablution;)  but  the  works  of  God  are  salutary  and  essential 
to  salvation,  not  excluding,  but  requiring  faith  ;  for  without  faith  we 
could  not  comprehend  thern.  For,  by  permitting  tlie  water  to  be 
poured  over  you,  you  have  not  yet  received  Baptism  in  such  a  man- 
ner as  to  benefit  you  ;  but  it  becomes  of  saving  eti'ect  to  you,  if  you 
permit  yourself  to  be  baptized  under  the  persuasion  that  it  is  accord- 
ing to  the  order  and  command  of  God,  and  besides,  receive  it  in  his 
name,  so  that  you  may  receive  in  the  water  the  promised  salvation. 
Now,  neither  the  hand  nor  the  body  can  do  this,  but  the  heart  must 
believe.  Thus  you  perceive  clearly,  that  here  there  is  no  work- 
performed  by  us,  but  a  treasure  received  which  God  gives  us,  and 
which  faith  apprehends;  even  as  Christ  the  Lord  on  the  Cross  is  not 
a  work,  but  a  treasure  included  in  the  word,  and  presented  to 
us  throug-h  it,  and  received  through  faith.  Therefoi'e,  they  do  us 
injustice,  who  cry  out  against  us  that  we  preach  in  opposition  to 
faith,  when  at  the  same  tiiiie  we  insist  upon  it  alone,  as  being  so  es- 
.sentially  necessary,  that  without  it  we  cisi  neither  receive  nor  enjoy 
any  tiling  whatever.. 

Thus  we  have  the  three  parts,  whicli  are  necessary  to  be  known 
concerning  this  sacrament,  especially  that  God's  ordinance  is  to  be 
held  in  all  due  honor,  which  alone  would  be  suthcient  to  move  us  to 
its  observance,  even  if  it  were  wholly  an  external  thing;  just  as  the 
commandment,  Thou  s/talf  honor  thy  fa/ her  and  thy  mother — referr- 
jng  only  to  external  flesh  «nd  blood,  and  which  we  oliserve  not  in 
<e.onsideration  of  this  flesh  and  blood,  but  with  reference  to  the  com- 
faao.dBjent  in  whieh  they  are  included,  and  fof  the  sake  of  whi("h  this 


UF    HOLY    BAPTISM.  520 

flesh  is  called  fatlier  and  mother.  Tims  in  like  manner,  even 
if  we  had  nothincr  more  than  these  words:  Go  and  baptize,  &c., 
we  should  even  then  accept  it,  and  do  as  the  order  of  God  directs. 
Now,  here  we  have  not  only  the  command  and  precept  of  God,  but 
also  the  promise  ;  for  which  reason  Baptism  is  far  more  excellent  than 
that  which  God  has  commanded  and  ordered  at  other  places.  In  a 
word,  it  is  so  full  of  consolation  and  grace,  that  heaven  and  earth 
are  unable  to  reach  its  sublimity.  But  this  requires  an  active  faitli, 
in  ordei-  to  believe  it  to  be  true, — not  that  the  treasure  is  inadequate, 
Init  that  we  are  deficient  in  embracing  and  retaining  it. 

Every  Christian,  therefore,  has  enough  to  learn  and  to  practice  in 
Baptism  during  his  life  ;  for  he  must  ever  exert  himself  to  maintain 
i\  firm  faith  in  what  it  promises  and  brings  him,  namely,  triumph 
over  the  devil  and  death,  the  remission  of  sins,  the  grace  of  God, 
Christ  with  all  his  works,  and  the  Holy  Ghost  with  all  his  gifts. 
In  short,  the  blessings  of  Baptism  are  so  great,  that  if  feeble  nature 
<'Ould  but  comprehend  them  we  might  justly  doubt  their  reality. 
For,  imagine  to  yourself  a  physician,  who  possessed  an  art  prevent- 
ing persons  from  dying;  or,  even  if  they  d;ed,  immediately  restoring 
them  to  life  so  as  to  live  eteinally  aflerwaids,  how  the  world  would 
rush  and  flock  around  him  with  money,  while  the  poor,  prevented  by 
the  rich,  could  not  approach  him  I  And  yet  here  in  Baptism,  every 
one  has  such  a  treasure  and  medicine  gratuitously  brought  to  his 
door — a  medicine  which  abolishes  death,  and  preserves  all  men  to 
eternal  life. 

Thus  we  should  view  Baptism,  and  appropriate  it  to  ourselves,  so 
that  by  it  we  niay  strengthen  and  console  ourselves  when  our  sins 
or  our  consciences  oppress  us,  and  say  :  "  I  am,  nevertheless,  bap- 
tized, and  if  I  am  baptized,  it  is  promised  me  that  I  shall  be  saved, 
and  that  I  shall  have  eteinal  life,  both  in  soul  and  body."  For  it  is 
on  this  account  that  Baptism  embraces  these  two  things — the  appli- 
cation of  water,  and  the  pronunciation  of  words  which  are  apjue- 
hended  by  the  soul.  Now,  since  both  water  and  word  constitute  one 
baptism,  it  follows  that  both  body  and  soul  must  also  be  saved,  and 
live  eternally  :  the  soul  through  the  word,  in  which  it  believes  ;  the 
body,  however,  because  it  is  united  with  the  soul,  and  also  appre- 
hends Baptism  as  it  is  able  to  apprehend  it.  For  this  reason,  we 
have  nothing  more  precious  in  our  bodies  and  souls;  for  through 
Baptism  we  become  holy  and  happy, — a  condition  which  otherwise 
no  course  of  life,  no  works  on  earth,  can  attain. 

Let  this  suffice,  then,  with  respect  to  the  nature,  benefit,  and  use 


V..8 
I 


526  THE    LARGER    CATECHISM. 

of  Baptism,  it  being  considered  at  sufficient  length  for  the  present 
occasion. 

OF    INFANT    BAPTISM. 

Here  a  question  arises,  by  wnich  the  devil  through  his  followers 
confuses  the  world,  with  respect  to  Infant  Baptism ;  and  it  is  this : 
"  Do  they  also  believe,  and  is  it  right  to  baptize  them  ?"  In  reply 
we  briefly  say : — Let  every  man  who  is  inexperienced,  decline  this 
question,  and  leave  it  to  the  learned  ;  but  if  you  wish  to  answer, 
answer  thus : 

That  Infant  Baptism  is  pleasing  to  Christ,  is  sufficiently  proved 
by  his  own  acts ;  namely,  God  has  sanctified  many  of  those,  and 
given  the  Holy  Spirit  to  many  baptized  in  their  infancy,  and  at  the 
present  day  there  are  many  still,  in  whom  it  is  perceived  both  from 
their  doctrines  and  their  deportment  of  life,  that  they  have  the  Holy 
Spirit ;  as  it  is  also  given  to  us  through  the  grace  of  God  to  be  able 
to  expound  the  Scriptures,  and  to  acknowledge  Christ,  which  could 
not  be  done  without  the  Holy  Spirit.  But  if  God  did  not  approve 
of  Infant  Baptism,  he  would  not  grant  even  a  particle  of  grace  from 
the  Holy  Spirit.  In  a  word,  if  Infant  Baptism  were  wrong,  hith- 
erto, down  to  the  present  day,  there  could  not  have  been  a  Christian 
on  earth.  Now,  since  God  confirms  Baptism  by  the  communication 
of  his  Holy  Spirit,  as  it  is  truly  perceived  in  some  of  the  Fathers,  as, 
St.  Bernard,  Gerson,  John  Huss,  and  others,  who  w^ere  baptized  in 
their  infancy  ;  and  as  the  holy  Christian  church  can  not  discontinue 
until  the  end  of  the  world,  it  must  indeed  be  acknowledged  that  such 
baptism  of  children  is  pleasing  to  God.  For  he  cannot  be  against 
himself,  or  favor  falsehood  and  knavery,  or  grant  his  grace  and  Spirit 
to  this  end.  This  is  perhaps  the  best  and  strongest  evidence  for  the 
inexperienced  and  unlearned.  For  this  article,  I  believe  in  a 
holy  Christian  church,  the  coivmunion  nf  saints,  &c., — can  neither 
be  withdrawn  from  us,  nor  can  it  be  overthrown. 

Here  we  further  assert,  that  it  is  not  of  the  greatest  importance 
as  to  this  point,  whether  the  person  baptized  believes  or  does  not  believe ; 
tor  Baptism  does  not  become  wrong  on  this  account,  but  all  depends 
upon  the  word  and  command  of  God.  Now  this  is  indeed  a  nice 
point,  but  it  is  founded  upon  the  assertion,  that  Baptism  is  nothing 
else  than  water  and  the  word  of  God  intimately  united  ;  that  is,  w'hen 
the  word  is  connected  with  the  water,  then  baptism  is  right,  although 
the  individual  be  destitute  of  faith  at  the  time  oi  his  baptism  ;  for  my 
faith  does  not  make,  but  it  receiiies  Baptism.     Now  Baptism  does 


OF    INFANT    BAPTISM.  527 

not  become  wrong,  even  if  it  be  wrongly  received  and  applied,  since, 
as  observed  above,  it  does  not  depend  on  our  belief,  but  upon  the 
word  of  God. 

For  even  if  a  Jew,  at  this  day,  should  come  with  deceit  and  wick- 
ed design,  and  with  all  sincerity  we  should  baptize  him,  we  should 
nevertheless  say  that  the  baptism  would  be  right.  For  here  is  the 
water  together  with  the  word  of  God,  even  if  he  does  not  receive  it 
as  he  should :  precisely  as  the  unworthy  who  go  to  the  sacrament  of 
the  Lord's  Supper,  receive  the  true  Sacrament,  even  if  they  do  not 
beheve. 

Thus  you  perceive,  that  the  objection  of  the  factious  spirits  is  vain 
and  useless.  For,  as  said,  even  if  children  believe  not,  which  how- 
ever is  not  the  fact,  (as  now  shown,)  the  baptism  would  still  be  right, 
and  no  one  should  rebaptize  them  ;  even  as  the  Lord's  Supper  is  not 
impaired,  when  some  one  approaches  it  with  an  evil  design  ;  and  it 
would  not  be  admissible  for  him  in  consequence  of  this,  to  receive  it 
again  in  the  very  same  hour,  as  if  he  had  not  before  received  the  true 
Sacrament ;  for  this  would  be  blaspheming  and  calumniating  the  Sac- 
rament in  the  higiiest  degree.  In  what  way  do  the  word  and  insti- 
tution of  God  become  nugatory  and  of  no  avail,  because  we  use  them 
improperly  ? 

For  this  reason  we  say,  if  you  have  not  believed,  believe  yet,  and 
thus  declare :  "  The  baptism  was  surely  right,  but  I  alas !  have  not 
received  it  rightly."  For  1  myself,  and  all  who  permit  themselves 
to  be  baptized,  must  thus  say  before  God  :  "  I  come  hither  in  my  faith 
and  that  of  others,  yet  I  cannot  depend  on  my  belief  and  the  prayers 
of  many  others  for  me,  but  I  rely  on  thy  word  and  command,  even 
as  I  go  to  the  sacrament  of  the  Lord's  Supper,  not  upon  my  faith, 
but  upon  the  words  of  Christ,  whether  I  be  strong  or  weak,  for  this 
I  let  God  provide  ;  but  I  know  that  he  orders  me  to  go,  to  eat,  and 
to  drink,  «&.c.,  and  that  he  gives  me  his  body  and  his  blood, — which 
words  will  neither  btlie  nor  deceive  me." 

Now,  we  pursue  the  same  course  with  respect  to  Infant  Baptism. 
We  bring  forward  the  child  under  the  impression  and  the  hope  that 
it  believes,  and  we  pray  God  to  give  it  faith  ;  but  we  do  not  baptize 
it  on  this  account,  but  rather  because  God  has  commanded  us  to 
do  so.  Why  so?  Because  we  know  that  God  does  not  lie.  land 
my  neighbor,  and  in  a  word,  all  persons,  may  prove  false  and 
deceitful,  but  the  Word  ot  God  cannot  tail. 

Wherefore,  those  are  j)resumptii()us  and  deluded  spirits,  who  infer, 
that  where  faith  is  not   right,  there  baptism  must  also  be  wrong: 


52S  Thk  larger  catechism. 


.•ei'ore,  I  would  h.l\ 
'n  a  large  v< 
^■^d  wit'   <^' 


precisely  as  if  I  wouid  conclude,  that  should  I  not  believe,  it  must 
follow  that  Christ  is  nothing  ;  or  thus,  if  I  be  not  obedient,  there 
must  be  neither  father,  nor  mothei-,  nor  magfistrate.  Is  this  a  cor- 
rect  and  fortunate  conclusion,  if  no  one  does  what  he  ought,  that  the 
thing  in  itself  shall  be  nothing,  or  avail  nothing  ?  Rather  reverse 
the  argument,  and  conclude  thus  :  that  for  the  very  reason  that  Bap- 
tism has  been  received  improperly,  it  is  light  and  of  importance. 
For  if  it  were  not  light  in  itself,  it  could  not  be  misused,  and  there 
would  be  no  sin  committed  bv  abuse.  It  is  thus:  Ahusus  non  lollit 
sed  confirtnat  siibstayitiam.,  abuse  does  not  destroy  the  substance, 
but  confirms  it ;  for  gold  remains  no  less  gold,  even  though  a  harlot 
should  wear  it  in  sin  and  shame. 

Let  it,  therefore,  be  concluded  that  Baptism  is  always  right,  and 
maintains  its  full  nature  or  character,  though  but  a  single  individual 
were  baptized,  and  though  he  did  not  truly  believe.  For  the  order 
and  Word  of  God  are  not  to  be  changed  or  rendered  mutable  by  men. 
But  these  fanatical  spirits  are  so  blinded  as  not  to  see  the  word  and 
command  of  God  ;  and  they  do  not  look  upon  Baptism  otherwise  than 
water  in  a  brook  or  in  a  vessel ;  or  upon  a  magistrate  otherwise  than 
upon  any  other  person  ;  and  because  they  see  neither  faith  nor  obe- 
dience, they  consider  Baptism  and  the  mao;istracy  to  be  of  no  avail 
in  themselves.  Here  is  an  insidious,  seditious  spirit,  which  would 
readily  tear  off  the  crown  from  civil  authority,  to  have  it  trampled 
under  foot,  and  besides,  would  pervert  all  the  works  and  ordinances 
of  God,  and  reduce  tliem  to  nothing.  We  must,  therefore,  be  on 
our  guard  and  well  prepared,  and  not  suffer  ourselves  to  be  directed 
or  drawn  away  from  the  Word  of  God,  lest  we  should  consider  Bap- 
tism a  mere  empty  sign,  as  the  fanatics  dream. 

In  the  last  place,  it  is  also  necessary  to  know"  w-hat  Baptism  sig- 
nifies, and  why  God  instituted  this  external  sign  and  form  in  the 
celebration  of  this  sacrament,  through  which  we  are  first  taken  into 
the  community  of  the  Christian  church.  The  act  consists  in  our 
being  put  in  connection  with  the  water,  and,  after  its  pas.'^ing 
over  us,  in  being  withdrawn  from  it  again.  These  two,  our  being 
put  in  connection  with  the  water,  and  beirg  withdrawn  from  it 
again,  signify  the  efiicacy  and  the  work  of  Baptism,  ^vhieh  are  no- 
thinfT  else  but  the  mortification  of  the  o]fI  Achsni,  and  afterwards,  the 
rearing  up  of  the  new  man  ;  both  of  which  are  to  be  pursued  by  us 
throuo;h  our  whole  life,  so  tiiat  a  Christian  Hfe  is  nothing  else  but  a 
daily  baptism,  once  begun  and  ever  to  be  continued.  For  it  is  nec- 
essary for  us  to  lead  such  hves,  that  we  may  ever  cleanse  our- 
selves of  whatever  helongs  to  the  old  tiuui;  and  come  tVirth  in  what- 


OF    INFANT    BAPTISM.  529 

ever  pertains  to  the  new.  What  then  is  our  old  Adamic  nature  ? 
It  is  that  which  is  innate  in  us  from  Adam, — urging  us  to  hatred, 
envy,  unchastity,  avarice,  indolence,  arrogance, — yes,  to  unbelief, 
with  all  blasphemies,  and  to  whatever  else  that  is  immoral  in 
its  tendency.  Now  when  we  enter  into  the  kingdom  of  Christ,  these 
vices  must  daily  decrease,  so  that  we  may  become  continually  mild- 
er, more  patient,  and  meeker,  and  become  still  freer  from  unbelief, 
avarice,  hatred,  envy,  and  arrogance. 

This  is  the  proper  use  of  Baptism  among  Christians,  indicated 
through  the  act  of  baptizing  with  water.  Now,  if  this  amendment 
of  life  does  not  follow,  but  the  old  Adamic  nature  is  left  unrestrained 
to  increase  in  vigor,  the  design  of  Baptism  is  frustrated,  and  God's 
ordinance  is  opposed.  For  those  who  are  out  of  Christ  can  do  nothing 
else  but  daily  become  worse,  as  tlie  proverb  truly  says,  "Worse  and 
worse ;  the  longer  he  sins,  the  more  wicked  the  sinner."  If,  last  year, 
one  was  arrogant  and  avaricious,  he  is  now  much  more  avaricious  and 
haughty  ;  so  that  vice  progresses  with  age,  and  increases  from  early 
infancy.  A  young  child  has  no  peculiar  vice,  but  if  it  grows 
up,  it  becomes  immodest  and  unchaste,  and  when  it  attains  the  years 
of  maturity,  real  vice  prevails,  and  continually  increases. 

Our  old  nature,  therefore,  acts  unrestrained,  if  it  is  not  checked 
and  suppressed  through  the  power  of  Baptism.  On  the  other  hand, 
where  persons  have  become  Christians,  it  daily  decreases,  until  it 
ceases  entirely.  This  is  properly  speaking,  the  daily  burial  in,  and  res- 
urrection from  Baptism.  Thus  this  external  sign  was  instituted  not 
only  to  operate  efficaciously,  but  also  to  signify  something.  Now, 
wherever  foith  is  manifested  by  its  fruits,  there  Baptism  is  not  an 
empty  signification,  but  the  work  of  mortifying  the  flesh  is  connected 
with  it;  but  where  faith  does  not  exist,  there  a  mere  fruitless  sign  remains. 

And  here  you  perceive  that  Baptism,  both  in  its  virtue  and  in  its 
signification,  includes  the  third  sacrament  also,  as  it  was  customary 
to  call  repentance,  which  is  properly  nothing  else  but  Baptism,  or  its 
a[)plicatioti.  For  what  elseisrepentancebutattackingtheold  man  with 
earnestness,  and  entering  into  a  new  life?  If,  therefore,  you  live  in 
lepentance,  you  show  the  fruits  of  Baptism,  which  not  only  signifies 
this  new  life,  but  also  demonstrates  and  practises  it.  For  in  this 
Baptism,  the  Holy  Spirit,  grace,  and  virtue,  are  given  to  suppress 
I  he  old  man,  that  the  new  may  come  forth  and  increase  in  strength. 

Therefore,  Baptism  ever  continues  vaiitl.  And  even  if  one  falls 
from  it  and  sins,  wc  nevertheless  always  have  access  to  it,  that  we 
may  again  subject  the  old  man  to  ourselves.  But  no  one  is  permit- 
ted to  sprinkle  us  with  water  again;   for,  if  a  person  shouhl  even 

(>7 


530  THE    LARGER   CATECHISM. 

permit  himself  to  be  immersed  into  water  a  hundred  times,  it  would 
still  be  no  more  than  one  baptism ;  this  work,  however,  continues 
and  the  signification  is  permanent.  Thus  repentance  is  nothing  else 
than  an  access  and  a  reaccess  to  Baptism, — to  repeat  and  to  practice 
that  which  we  had  before  commenced,  and  which,  however,  we  had 
neglected. 

This  I  say,  in  order  that  we  may  not  fall  into  the  error,  which 
we  had  entertained  a  long  time,  that  we  could  no  more  avail  our- 
selves of  the  benefit  of  Baptism,  after  we  had  fallen  into  sin  again. 
And  this  error  arises  in  consequence  of  not  considering  Baptism  any 
thing  more  than  an  external  work  which  was  once  performed.  And 
indeed  it  originated  from  these  words,  written  by  St.  Jerome :  "  Re- 
pentance is  a  subsidiary  plank,  which  is  intended  to  rescue  us,  and 
upon  which  we  must  swim  and  pass  over  the  sea  of  this  world,  after 
the  vessel  is  broken,  into  which  we  had  stept  and  taken  sail,  when 
we  entered  into  the  community  of  the  Christian  church."  But  by 
these  words,  the  use  of  Baptism  is  destroyed,  so  that  it  can  be  of  no 
more  benefit  to  us.  They  are,  therefore,  neither  correctly  spoken, 
nor  rightly  conceived  ;  for  Baptism  does  not  fail,  since,  as  already 
said,  it  is  the  order  or  institution  of  God,  and  not  a  device  of  ours: 
but  it  is  not  a  rare  occurrence  to  depart  from  it ;  yet  if  any  one  de- 
parts, let  him  see  that  he  swim  to  it,  and  hold  on,,  till  he  gets  on 
board  again,  and  pursues  his  course  in  it,  as  he  had  commenced. 

Thus  we  see  how  excellent  an  institution  Baptism  is ;  it  rescues 
us  from  the  jaws  of  the  devil,  makes  God  our  own,  subdues  and  re- 
moves our  sins,  and  strengthens  the  new  man  in  us  daily,  ever  go- 
ing on  and  continuing  its  work,  till  we  shall  be  removed  from  this 
state  of  wretchedness  to  that  of  eternal  felicity.  Each  one  ought, 
therefore,  to  consider  Baptism  as  a  daily  garment,  with  which  he 
should  always  be  clothed,  that  he  may  ever  be  found  in  faith  and  its 
fruits,  that  he  may  suppress  the  concupisence  of  the  old  man,  and 
increase  in  the  new.  For  if  we  wish  to  be  Christians,  we  must  car- 
ry out  the  work  of  Baptism,  which  entitles  us  to  the  name  of 
Christians ;  but  if  any  one  falls  from  it,  let  him  return  to  it.  For  as 
Christ,  the  mercy-seat,  does  not  retreat  or  prevent  us  from  coming 
to  him  again,  although  we  commit  sin,  so  all  hrs  treasures  and  gifts 
remain  open  to  our  enjoyment.  Now,  if  in  Baptism  the  remission 
of  sin  is  once  obtained,  it  still  continues  daily  as  long  as  we  live,  that 
is,  while  we  are  encumbered  with  the  old  man. 


30 


s90«;d  loi 


rjoiants)  such  a  ceii  ^u  ^ 
are  inseparably  united, 
on  Baptism,"  published  u 
eral  times  reissued  and  ioclu 


531 

PART  V. 
OF  THE  SACRAMENT  OF  THE  ALTAR. 


As  we  treated  the  subject  of  holy  Baptism,  so  we  must  Ukewise 
-speak  of  the  other  sacrament ;  namely,  of  these  three  parts :  What 
it  is,  what  it  confers,  and  who  should  receive  it.  And  all  these  are 
manifested  by  the  words  in  which  it  was  instituted  by  Ciirist,  and 
which  every  one  should  know,  who  wishes  to  be  a  Christian,  and 
desires  to  approach  the  sacrament  of  the  Lord's  Supper.  For  we 
are  not  disposed  to  permit  those  to  approach  the  Sacrament,  nor  to 
administer  it  to  them,  who  do  not  know  what  they  seek  there,  or 
why  they  approach  it.     The  words,  however,  are  these: 

"  Our  Lord  Jesus  Christ,  the  night  in  which  he  was  betrayed, 
took  bread,  and  when  he  had  given  thanks,  he  brake  it,  and  gave  it 
to  his  disciples,  saying:  Take,  eat,  this  is  my  body,  which  is  given 
for  you.     Do  this  in  remembrance  of  me." 

"  Likewise  after  the  supper,  he  took  the  cup,  gave  thanks,  and 
gave  it  to  them,  saying:  Drink  ye  all  of  this  ;  this  cup  is  the  new 
testament  in  my  blood,  which  is  shed  for  you  for  the  remission  of 
sins.     Do  this,  as  often  as  ye  drink  it,  in  remembrance  of  me." 

Here  also  we  shall  not  enter  into  discussion,  nor  contend  with 
those  who  blaspheme  and  desecrate  this  sacrament ;  but  we  shall  first 
consider,  as  we  did  with  respect  to  Baptism,  on  what  the  power  and 
virtue  of  this  sacrament  depend,  and  show  that  the  principal  thing  is, 
the  word  and  ordinance,  or  command  of  God  ;  for  it  was  neither  de- 
vised nor  invented  by  any  man,  but  it  was  instituted  by  Christ  without 
the  counsel  and  deliberation  of  any  man.  Therefore,  as  the  Ten  Com- 
mandments, the  Lord's  Prayer,  and  the  Creed,  retain  their  nature 
and  dignity,  even  if  you  never  keep,  repeat,  or  believe  them;  so  this 
venerable  sacrament  retains  its  validity,  and  nothing  is  impaired  or 
taken  from  it,  even  if  we  do  use  and  treat  it  unworthily.  Do  you 
suppose  that  God  pays  such  deference  to  our  deeds  or  faith,  as  to 
permit  his  ordinance  and  institution  to  change  for  such  reasons?  For 
we  see  that  in  all  temporal  atlairs,  every  thing  remains  as  God  has 
created  and  ordered  it,  in  whatever  manner  we  use  and  treat  it. 
This  should  always  be  inculcated  ;  for  by  this  means  the  murmur  of 
all  fanatics  can  be  confounded  and  silenced  ;  for  they  view  the  Sac- 
ii-ament  as  a  work  of  our  own,  independent  of  the  Word  of  God. 
IVhnl  then  is  the  Sacra tnent  of  the  Altar/     Answer : — It  is  iht 


622 


THE    LARGER    CATECHISM. 


C 

^ 


true  body  and  blood  of  Christ  our  Lord,  in  and  ivith  bread  and 
wine,  commanded  through  the  uwrds  of  Christ,  for  us  Christians 
to  eat  and  to  drink.  And  as  we  have  said  concerning  Baptism,  that 
it  is  not  simple  water,  so  we  also  say  here,  this  sacrament  is  bread 
and  wine,  but  not  mere  bread  and  wine,  as  taken  to  the  table  on 
other  occasions,  but  bread  and  wine  comprehended  in  the  Word  of 
God  and  connected  with  it. 

It  is  the  word,  I  say,  that  makes  and  distinguishes  this  sacra- 
ment, so  that  it  is  not  mere  bread  and  wine,  but  is,  and  is  called,  the 
body  and  blood  of  Christ.  For  it  is  said :  Jiccedat  verhum  ad  elemen- 
tum,  et  fit  sacramentian,  that  is,  when  the  word  is  added  to  the  exter- 
nal element,  it  becomes  a  sacrament.  This  declaration  of  St.  Augus- 
tine is  very  explicit,  and  he  has  scarcely  anywhere  uttered  a  more  ex- 
cellent one.  The  word  appropriates  the  element  to  the  sacrament ;  if 
this  is  not  done,  it  remains  a  mere  element.  Now,  it  is  not  the  word 
and  ordinance  or  institution  of  a  prince  or  of  an  emperor,  but  the  word 
of  the  Supreme  Majesty ;  therefore  all  creatures  should  prostrate  them- 
selves, and  acknowledge  it  to  be  even  as  he  says,  and  we  should  ac- 
cept it  with  all  honor,  fear,  and  humility. 

By  this  word  you  can  strengthen  your  conscience,  and  say  :  "  If 
a  hundred  thousand  devils,  together  with  all  the  fanatics,  approach, 
exclaiming,  how  can  bread  and  wine  be  the  body  and  blood  of  Christ, 
&c.,  I  still  know  that  all  these  spirits  and  the  learned  altogether,  are 
not  as  wise  as  the  Divine  Majesty."  Now,  here  occur  the  words 
of  Christ :  Take,  eat,  this  is  my  body  ;  drink  ye  all  of  this,  this  is 
the  new  testament  in  my  blood,  &c.  To  these  words  we  constantly 
adhere,  and  we  shall  see  who  may  presume  to  overcome  Christ,  and 
to  use  these  words  otherwise  than  he  has  declared  them.  It  is  true 
'    indeed,  if  you  separate  the  words  from  it,  or  view  it  apart  from  the 

'  words,  there  remains  nothing  but  mere  bread  and  wine  ;  but  if 
the  words  remain  with  the  bread  and  wine,  as  they  should  and  must, 
this  sacrament  is,  agreeably  to  the  words  themselves,  the  true  body 
and  blood  of  Christ.     For  as  the  mouth  of  Christ  speaks  and  de- 

j  clares,  so  it  is,  inasmuch  as  he  can  neither  lie  nor  deceive. 

Hence  it  is  easy  to  reply  to  the  various  questions,  about  which 
many  are  now  solicitous ;  for  instance, — whether  a  wicked  priest 
may  handle  and  administer  the  Sacrament,  and  the  like  ?  For  here 
we  conclude,  and  assert ;  Even  if  a  knave  receives  or  administers 
the  Sacrament,  he  receives  the  right  Sacrament,  that  is,  the  body  and 
blood  of  Christ,  as  well  as  he  who  partakes  it  in  the  most  reveren- 
tial and  dignified  manner  ;  for  it  is  founded,  not  upon  human  sancti- 
ty, but  upon  the  Word  of  God  ;  and  as  no  saint  on  earth,  yea,  no  an- 


OF  THE  SACRAMENT  OF  THE  ALTAR.  533 

gel  in  heaven,  can  make  bread  and  wine  the  body  and  blood  of 
Christ ;  so  likewise  no  one  can  alter  or  change  it,  even  if  the  Sacra- 
ment is  misused.  The  words,  through  which  it  became  a  sacrament, 
and  through  which  it  was  instituted,  do  not  become  false  on  account 
of  the  unworthiness  or  unbelief  of  the  person.  For  he  does  not  say, 
if  you  believe  or  are  worthy,  you  have  my  body  and  blood,  but,  Take^ 
eat,  and  drink,  this  is  my  body  and  blood.  Again,  do  this,  (name- 
ly, this  which  I  now  do,  institute,  give  and  command  you  to  take,) 
which  is  as  much  as  to  say :  Thank  God,  whether  you  be  worthy 
or  unworthy,  you  here  have  Christ's  body  and  blood  by  virtue  of 
these  words  which  come  to  the  bread  and  wine.  Mark  this,  and  re- 
tain it  well ;  for  upon  these  words  depend  our  grounds,  our  protec- 
tion, and  defence  against  all  the  errors  and  seductions  which  have 
arisen,  and  which  may  yet  arise. 

Thus  we  have  briefly  considered  the  first  part  that  belongs  to  this 
sacrament.  We  shall  now  consider  its  virtue  and  utility,  chiefly  on 
account  of  which  the  Sacrament  was  instituted,  and  which  are  the 
most  necessary  qualities  in  it ;  that  we  may  know  what  we  should 
seek  and  obtain.  Now,  this  is  clear  and  easy  to  be  understood,  even 
from  the  words  which  we  have  mentioned :  This  is  my  body  and 
blood,  given  and  shed  for  you  for  the  remission  of  sins.  The  im- 
port of  these  words  is  briefly  this : — We  approach  the  Sacrament  in 
order  to  receive  a  treasure,  through  and  in  which  we  obtain  the  re- 
mission of  sins.  Why  do  we  obtain  this  ?  Because  the  words  are 
employed  which  give  it  to  us ;  for  he  commands  me  to  eat  and  to 
drink,  in  order  that  it  may  be  mine  and  be  beneficial  to  me,  as  a  sure 
pledge  and  a  sign  :  yea,  to  receive  even  this  blessing  which  was  set 
apart  for  me,  against  ray  sins,  my  death,  and  every  evil. 

It  is,  therefore,  very  appropriately  called  food  for  the  soul,  which 
nourishes  and  strengthens  the  new  man ;  for  through  Baptism  we 
are  born  anew,  but  beside  this,  the  old  vicious  nature  in  the  flesh  and 
blood  nevertheless  adheres  to  man,  in  which  there  are  so  many  im- 
pediments and  obstacles,  with  which  we  are  opposed  as  well  by  tlie 
devil  as  by  the  world,  so  that  we  often  become  weary  and  faint,  and 
sometimes  stumble. 

This  sacrament  is,  therefore,  given  as  daily  food  and  nourishment, 
by  which  faith  may  repair  and  recover  its  strength,  so  that  it  may 
not  fall  back  in  this  contest,  but  increase  in  strengtii.  For  the  new 
life  must  be  so  regulated  as  continually  to  increase  and  progress. 
On  the  other  hand,  it  has  much  to  endure  ;  for  the  devil  is  an  enemy 
so  malignant,  that  if  he  perceives  us  opposing  him  and  attacking 
the  old  man,  if  he  cannot  defeat  us  by  force,  he  wearies  us  by  lurk- 


534  THE    LARGER  CATECHISM. 

ing  about  on  all  sides,  trying  all  his  arts  without  ceasing,  so  that, 
either  permitting  our  faith  to  decline,  or  our  physical  powers  to  fail, 
we  become  dull  and  impatient.  This  consolation  then  is  given  for 
this  purpose,  that  when  the  heart  feels  these  things  becoming  too 
oppressive  for  it,  it  can  here  obtain  new  strength  and  refreshment. 

But  our  wise  spirits,  who  cry  out  vociferously,  "  How  can  bread 
and  wine  forgive  sins  or  strengthen  faith?"  pervert  our  meaning 
with  their  strange  erudition  and  wisdom,  when  at  the  same  time  they 
hear  and  know  that  we  do  not  say  this  bread  and  wine, — as  bread 
in  itself  is  bread, — but  of  such  bread  and  wine  as  are  the  body  and 
blood  of  Christ,*  and  such  as  are  connected  w^ith  the  words  :  this  and 
no  other,  I  say,  is  the  treasure  indeed,  through  which  this  forgive- 
ness of  sins  is  obtained.  Now  it  is  indeed  not  otherwise  applied  and 
appropriated  to  us,  than  in  these  words,  given  and  shed  for  you  ; 
for  in  these  words  it  is  said  both  that  it  is  the  body  and  blood  of 
Christ,  and  that  it  is  yours  as  a  treasure  and  a  gift.  Now  the  body 
of  Christ  cannot  be  a  fruitless,  vain  thing,  accomplishing  nothing  and 
affording  no  benefit.  As  great,  however,  as  the  treasure  is  in  itself, 
it  must  be  embraced,  and  administered  to  us,  in  the  word,  otherwise 
we  could  never  be  able  either  to  seek  it,  or  to  have  any  knowl- 
edge of  it. 

Therefore  their  assertion  is  frivolous,  when  they  say,  "  That 
the  body  and  blood  of  Christ  are  not  given  and  shed  for  us  in  the 
Eucharist,  and  that  for  this  reason  we  cannot  obtain  the  forgiveness 
of  sins  in  the  sacrament  of  the  Lord's  Supper."  For,  although  this 
work  was  accomplished  on  the  Cross,  and  the  remission  of  sins  ob- 
tained, yet  they  cannot  be  communicated  to  us  otherwise  than 
through  the  word  ;  for  how  could  we  otherwise  know  that  these 
things  had  been  accomplished,  or  that  they  are  presented  to  us,  if 
they  are  not  handed  down  to  us  through  the  Word  ?  From  what 
source  do  they  know  it,  or  how  can  they  apprehend  the  remission  of 
sins,  and  apply  it  to  themselves,  if  they  do  not  support  themselves 
by,  and  believe  in  the  Scripture  and  the  Gospel  ?  Now  indeed  the 
whole  Gospel,  and  the  article  of  the  Creed, — /  believe  in  a  holy 
Christian  church,  forgiveness  of  sins,  &c., — by  virtue  of  the  word, 
are  embraced  in  this  sacrament,  and  presented  to  us.  Why  then 
should  we  permit  this  treasure  to  be  torn  away  from  this  sacrament, 
when  at  the  same  time  they  must  acknowledge,  that  even  these  words 
are  those  which  we  hear  every  where  in  the  Gospel  ?  And  in  truth, 
as  little  can  they  affirm  that  these  words  in  the  Sacrament  are  of  no 

*  See  note  on  this  subject,  page  .T8  I. 


OK  THE  SACRAMENT  OF  THE  ALTAR.  535 

benefit,  as  they  dare  to  affirm  that  the  whole  Gospel  or  the  Word 
of  God,  apart  from  the  Sacrament,  is  of  no  benefit. 

Thus,  then,  we  have  the  whole  doctrine  of  the  Sacratoent,  both 
what  it  is  in  itself,  and  the  benefits  it  confers.  Now  we  must 
also  consider  who  the  person  is  that  experiences  this  efficacy  and 
benefit.  To  show  this  in  the  briefest  manner,  we  say,  as  we  did  in 
reference  to  Baptism,  that  whoever  believes  this,  receives  what  the 
words  declare  and  offer.  For  they  are  not  declared  and  revealed  to 
wood  and  stone,  but  to  those  who  hear  them,  and  to  whom  he  says, 
Take  and  eat.  And  since  he  offers  and  promises  forgiveness  of  sins, 
it  cannot  be  received  otherwise  than  through  faith.  Such  faith  he 
himself  requires  in  these  words,  when  he  says.  Given  for  you,  and 
shed  for  you:  as  if  he  should  say,  I  give  you  my  body  and  blood, 
and  bid  you  eat  and  drink,  in  order  that  you  may  embrace  and  en- 
joy them.  Now  whoever  permits  this  to  be  declared  to  him,  and 
believes  it  to  be  true,  enjoys  it;  but  whoever  does  not  believe,  receives 
no  benefit,  inasmuch  as  he  allows  it  to  be  presented  to  him  in  vain,  and 
desires  not  to  enjoy  this  salutary  blessing.  This  treasure  is  indeed 
set  apart  and  placed  before  the  door,  yea,  upon  the  table,  for  all ;  but 
you  are  required  to  embrace  it,  and  firmly  to  believe  what  the 
words  declare  it  to  be. 

Now  this  is  the  whole  Christian  preparation  for  receiving  this  sa- 
crament worthily.  For  since  this  treasure  is  wholly  presented  to  us 
in  the  words,  it  cannot  be  apprehended  and  applied  otherwise  than 
by  the  heart ;  for  we  cannot  lay  hold  on  this  gift  and  eternal  treas- 
ure with  our  hands.  Fasting  and  prayer,  may  indeed  be  an  external 
preparation  and  exercise  for  the  young,  to  enable  them  to  conduct 
and  demean  themselves  modestly  and  reverently  towards  the  body 
and  blood  of  Christ ;  but  that  which  is  given  in  and  through  this  sa- 
crament, the  body  cannot  apprehend  and  appropriate,  but  the  faith 
oi  the  heart  does  it,  which  perceives  and  desires  this  treasure.  Let 
this  suffice,  being  as  much  as  is  necessary  for  general  instruction 
concerning  this  sacrament ;  lor  whatever  is  necessary  further  to  be 
said  in  reference  to  it,  belongs  to  another  occasion. 

Finally,  inasmuch  as  we  now  have  the  right  sense  and  true  doc- 
trine of  this  sacrament,  an  admonition  and  exhortation  are  also 
highly  necessary,  lest  we  should  neglect  this  great  treasure  which  is 
daily  atlministered  and  distributed  among  Christians  ;  that  is,  that 
those  who  wish  to  be  Christians,  should  accustom  themselves  to  re- 
ceive this  highly  venerable  sacrament  frequently.  For  we  see  that  per- 
sons are  careless  and  dilatory  about  this  matter  ;  and  the  greater 
portion  of  those  who  hear  the  Gospel, — since  the  frivolous  opinions 


536  THE   LARGER    CATECHISM. 

of  the  Pope  are  removed,  in  consequence  of  which  we  are  Uberated 
from  his  constraint  and  authority, — pass  indeed  a  year  or  two,  or 
even  longer,  without  the  Sacrament,  as  if  they  were  Christians  so 
strong  as  not  to  need  it ;  and  some  allow  themselves  to  be  prevented 
and  deterred  from  it,  because  we  have  taught  that  no  one  should  ap- 
proach, unless  feeling  a  hunger  and  thirst  which  urge  him.  Others 
maintain  that  it  is  free  and  unnecessary,  and  that  it  is  sufficient  if 
they  believe  in  other  respects ;  and  thus  the  greater  part  lose  all  de- 
votion and  affection  for  the  Sacrament,  becoming  entirely  rude,  and 
finally  hold  in  contempt  both  the  Sacrament  and  the  Word  of  God. 

Now  it  is  true,  as  we  have  said,  that  no  one  should  by  any  means 
be  forced  or  compelled  to  approach  the  Sacrament,  lest  we  should 
again  establish  a  new  inquisition.  Yet  it  should,  however,  be 
known  that  those  persons  who  keep  away  and  abstain  from  the  Sa- 
crament so  long  a  time,  are  not  to  be  held  as  Christians ;  for  Christ 
did  not  institute  it  to  be  used  as  a  mere  spectacle,  but  he  commanded 
his  Christians  to  eat  and  to  drink  it,  remembering  him  through  it. 

And  in  truth  those  who  are  true  Christians,  and  hold  this  sacra- 
ment dear  and  precious,  should  really  force  themselves  to  it ;  yet,  for 
the  purpose  of  inducing  the  inexperienced  and  the  weak,  who  also 
wish  to  be  Christians,  the  more  to  consider  the  reasons  and  necessities 
which  should  urge  them  to  receive  the  Sacrament,  we  shall  make 
a  few  remarks  on  the  subject.  For,  as  in  other  matters  touching 
faith,  love,  and  patience,  it  is  not  enough  to  teach  and  to  instruct 
only,  but  also  to  admonish  daily  ;  and  so  here  it  is  necessary  to  con- 
tinue preaching,  so  that  we  may  not  become  careless  and  averse  to 
this  matter,  since  we  know  and  feel  how  the  devil  always  strives 
against  this  and  every  Christian  exercise,  and,  as  far  as  he  is  able, 
drives  and  forces  away  from  it  as  many  as  he  can. 

And  in  the  first  place,  we  have  an  expressive  text  in  the  words  of 
Christ,  Do  this  in  remembrance  of  me.  These  are  the  words  of 
a  command,  by  which  it  is  enjoined  on  those  who  wish  to 
be  Christians  to  partake  of  this  sacrament.  For  this  reason,  who- 
ever wishes  to  be  a  disciple  of  Christ,  to  whom  he  here  speaks,  let 
him  reflect,  and  adhere  to  the  requirements  of  these  words,  not 
through  constraint,  as  being  forced  by  men,  but  through  obcihence 
and  to  the  honor  of  Christ.  But  perhaps  you  may  say,  these  wortis 
.ds  off.  as  ye  do  it,  stand  here  in  connection  ;  bere  lie  forces  no  one, 
but  leaves  it  to  the  freedom  of  his  choice.  Heply  : — This  is  true, 
but  they  do  not  say,  that  we  should  never  do  it.  Yes,  since  he  de- 
clares even  these  words:  Jls  oft  as  ye  do  if,  it  is  imj)lie(l  that  it  is 
to  be  done  often  ;  and  more  than  this,  he  wishes  the  Sacrament  to 


OF    THE    SACRAMENT    OF    THE    ALTAR.  537 

be  free, — not  confined  to  a  particular  time  like  the  Jewish  Passover, 
which  they  were  compelled  to  eat  hut  once  each  year,  invarifibly  on  the 
evening  of  the  fourteenth  (hiy  of  the  first  full  moon, — as  if  he  would 
say,  I  institute  for  you  a  paschal  festival,  or  a  supper,  which  you 
shall  enjoy,  not  only  on  the  anniversary  of  this  evening-,  but 
often,  when  and  where  you  wish,  according  to  the  opportunity  and 
necessity  of  each  one,  confined  to  no  particular  place  or  fixed  time. 
And  yet  the  Pope  afterwards  perverted  it,  and  made  out  of  it  a 
Jewish  festival. 

Thus  you  perceive,  that  there  is  not  such  an  extent  of  liberty  left 
as  to  allow  us  to  contemn  the  Sacrament.  For  if  a  pei'son,  having 
nothi  ig  to  prevent  him,  still  never  desires  and  always  neglects  to  re- 
ceive the  Sacrament,  this  I  regard  as  contemning  it.  If  you  wish 
to  have  this  liberty,  then  assume  even  so  much  as  not  to  be  a  Chris- 
tian, and  you  need  neither  believe  nor  pray  ;  for  the  one  is  equally 
as  well  the  i  ij'mction  of  Christ  as  the  other.  But  if  you  wish  to  be 
a  Ch.istian,  you  must  at  least  occasionally  act  up  to  the  requirements 
of  this  com  uand,  and  be  ol)e  Lent  to  it  ;  for  this  command  should,  in- 
deed, move  you  to  examine  yourself,  and  to  ask :  "  Behold,  what  kind 
of  a  Christian  am  I  ?  If  I  were  a  Christian,  I  would  endeavor  to  do 
that  which  my  Lord  has  commanded  me  to  do." 

And  in  truth,  since  we  conduct  ourselves  so  strangely  in  reference 
to  the  sacrament  of  the  Lord's  Supper,  it  is  easy  to  perceive  what 
kind  of  Chi-i>tians  we  were  un;ler  the  Papacy,  as  these  approached 
it  through  the  fear  and  constraint  of  human  commands,  without  love 
and  desire,  and  had  no  respect  for  the  command  of  Christ ;  but  we 
neither  force  nor  violently  compel  any  one  to  approach,  nor  should 
any  do  it  for  our  gratification.  This  fact  itself,  that  Christ  requires 
it  and  that  it  is  pleasing  to  him,  should,  however,  induce  and  urge 
you  to  it.  We  should  not  allow  ourselves  to  be  forced  either  to 
faith,  or  to  good  works  of  any  kind,  by  men.  We  do  nothing  more 
than  tell  you  and  admonish  you  of  what  you  should  do,  not  for  our 
sake,  but  for  your  own.  Christ  calls  you,  and  encourages  you  ;  if 
you  will  reject  this  call  with  contempt,  then  answer  for  it  yourself. 

The  first  thing  necessary  then,  especially  for  those  who  are  cold 
and  negligent,  is  for  them  to  reflect  seriously  and  to  awake.  For 
this  is  undoubtedly  true, — as  I  have  indeed  experienced  in  myself, 
and  as  every  one  will  discover  in  himself, — that  if  we  thus  separate 
ourselves  from  the  enjoyment  of  the  Sacrament,  we  daily  become  the 
more  careless  and  cold,  and  finally  neglect  it  altogether.  But  if  the 
Fucharist  is  more  frequently  used,  we  may  examine  our  hearts  and 
our  consciences,  and  conduct  ourselves  as  persons  who  sincerely  de- 


5'^  The  larger  catechism. 

sire  to  be  in  favor  with  God  :  yes,  the  more  frequently  we  enjoy  it 
the  more  the  heart  is  warmed  and  animated,  so  that  it  may  not  grow 
entirely  cold. 

But  if  you  ask, — What  then,  if  I  feel  that  I  am  unfit  to  receive 
the  Sacrament  ?  Answer  :■ — This  feeling  troubles  me  too,  resulting 
especially  from  the  old  impression  made  by  the  teachings  of  the  Pope^ 
under  whom  we  tormented  ourselves  to  a  very  great  degree,  in  order 
that  we  might  become  entirely  pure,  and  that  God  might  not  dis- 
cover the  slightest  imperfection  in  us  ;  in  consequence  of  which  we 
felt  so  intimidated,  that  every  one  immediately  became  alarmed,  and 
sairl:  "  O,  alas  I  I  am  unworthy."  For  human  nature  and  reason* 
begin'  to  estimate  our  worthiness  in  comparison  with  this  great  and- 
precious  blessing :  here  they  find  themselves  as  an  obscure  lantern 
compared  w^ith  the  meridian  sun,  or  as  dust  with  precious  stone  }  and 
because  they  feel  thisj  they  are  unwilling  to  approach  the  Sacra- 
ment, deferring  it  until  they  become  fit,  to  such  a  length  of  time,- 
that  one  week  brings  on  another,  and  one  half  year  another.  But 
if  you  wish  to  take  into  consideration  yonr  piety  and  purity,  and  ta 
strive  after  these,  so  that  nothing  may  disturb  you,  you  can  never 
approach  the  Sacrament. 

Therefore  we  should  make  a  distinction  here  between  persons. 
For  those  who  are  intractable- and  obstinatCy  we  shouki  advise  to 
abstain  from  the  Sacrament ;  for  they  are  not  prepared  to  receive  the 
remission  of  sins,  having  no  desire  for  it,  and  not  wishing  to  be  pious. 
But  others  who  are  not  so  rude  and  dissolute,  and  who  earnestly 
desire  that  they  might  be  pious,  should  not  be  absent  fiom  the  Lord's 
Supper,  even  if  they  are  otherwise  weak  and  defective,  even  as  St. 
Hilary  has  said  :  "  If  a  sin  is  not  committed  in  such  a  w'ay  that  the 
perpetrator  can  be  justly  excluded  from  the  congregation,  and  re- 
garded as  a  heathen,  he  should  not  stay  away  from  the  Sacrament, 
so  that  he  may  not  deprive  himself  of  life."  For  no  one  w^ill  arrive 
at  such  a  degree  of  perfection,  as  not  to  have  daily  defects  in  his 
flesh  and  blood. 

For  this  reason,  such  persons  should  learn  that  the  greatest  wis^ 
dora  is  to  know  that  the  Sacrament  does  not  depend  on  our  worthi 
ness  ;  for  Vv'e  do  not  permit  ourselves  to  be  baptized,- as  being  meri- 
torious and  holy ;  nor  do  we  confess  our  sins,  as  being  pure  and  sin- 
less ;  but  on  the  contrary,  we  confess  as  being  poor  and  miserable, 
and  even  because  we  are  undeserving;  yet,  if  anyone  should  neither 
desire  grace  nor  absolution,  nor  tiiink  of  amending  his  W3:ys,  he 
is  unworthv  to  approacli  the  Saci'amrnt.  But  whoever  desires 
t(>   have    'Trace    and    consoUition,     should    uicrc   himself,    allowing; 


OF  IHE  SACRAMENT  (VF  THE  ALTAR.  539 

•«oone  lo  deter  him  from  it ;  and  he  should  say  :  "  I  would  truly  dc- 
-sire  to  be  worthy,  but  I  approach,  not  upon  the  merit  of  any  wor- 
thiness, but  upon  the  authority  of  thy  word, — because  thou  hast 
commanded  it, — as  one  who  desires  to  be  thy  disciple,  let  my  wor- 
thiness remain  where  it  can."  But  this  is  a  difficult  a«d  a  grave 
■resolution  ;  for  the  fact  that  we  look  more  upon  ourselves  than  upon 
the  word  and  voice  of  Christ,  continually  lies  in  our  way,  and  im- 
pedes us.  For  human  nature  ardently  wishes  so  to  act  that  it  may 
-firmly  rely  and  depend  on  itself;  if  frustrated  in  this  attempt,  it  will 
not  approach.     Let  tliis  suffice  in  reference  to  the  first  part. 

In  the  second  'place,  besides  this  command  there  is  aleo  a  promise, 
as  we  have  seen  above,  which  should  raosi;  forcibly  incite  and 
urge  ijs.  For  here  stand  the  gracious  and  lovely  words :  This  is 
■.my  body,  given  for  you:  this  is  my  blood,  shed  for  you  for  the  re- 
mission of  si)is.  Tliese  words,  I  have  said,  are  preached,  not  to 
wood  or  stone,  but  to  me  and  you  ;  othervrise  he  might  as  well  have 
remained  silent,  and  instituted  no  sacrament.  Reflect,  then,  and  i}> 
.-clude  yourself  also  in  these  words  {f)r  you),  so  that  he  may  not 
speak  unto  you  in  vain. 

For  here  he  offers  unto  us  the  whole  treasure  which  he  brought 
from  heaven  for  us ;  and  besides,  he  also  invites  us  in  the  most 
friendly  manner;  as  for  instance,  in  Matt.  11,  28,  where  he  says: 
"  Come  unto  me,  all  ye  that  labor  and  are  heavy  laden,  and  I  will 
give  you  rest."  Now  it  is  indeed  a  sin  and  a  shame,  since  he  so 
lovingly  and  fervently  calls  and  admonishes  us  to  our  highest  and 
best  good,  that  we  conduct  ourselves  so  strangely  towards  it,  and 
go  on  from  time  to  time,  until  we  become  entirely  eold  and  hardened, 
and  have  neither  desire  nor  love  for  it.  We  must  indeed  not  look 
upon  the  Sacrament  as  an  injurious  thing,  from  which  we  should 
flee  ;  but  as  a  pure  and  salutary  medicine,  vvhich  benefits  us  and  gives 
us  Hfe,  both  in  our  souls  and  bodies.  For  where  the  soul  is  reno- 
vated, the  body  is  also  benefitted.*  Wby  then  do  we  act  in  refer- 
€nce  to  the  Sacrament  as  if  it  were  a  poison  in  wiiich  we  eat  death? 

It  is  true,  indeed,  that  those  who  contemn  it  and  live  inconsistent 
with  the  principles  of  Christianity,  receive  it  to  their  injirry  and  con- 
demnation ;  for  TIG  them  nothing  shall  be  good  and  wholesome,  even 
as  a  ])a(ient who,  through  his  wantonness,  eats  and  drinlcs  that  which 
is  forbifhlen  him  by  the  physician.  But  those  who  feel  their  weak- 
ness, who  desire  to  be  freed  from  it,  and  wish  to  obtain  help,  should 
not  view  it  or  use  it  otherwise  than  as  a  j^recious  antidote  against 

•Namely,  becansp  thr  trarKjinilfity  and  sor?nlfy  of  thc.minr!  rj:rr1  an  influ^iioe 
£]<o  on  flir  bo'ly. 


540  THE    LARGER    CATECHISM. 

the  poison  with  which  they  are  infected.  For  here  in  the  Sacra- 
ment you  should  receive  from  the  mouth  of  Christ  the  remission  of 
sins,  with  which  is  connected  and  conferred  the  grace  of  God,  and 
the  Spirit  with  all  his  gifts,  his  defence,  protection,  and  power  against 
death,  the  devil,  and  every  calamity. 

Thus,  by  the  grace  of  God,  you  have  both  the  command  and  the 
promise  of  Christ  our  Lord,  to  which  your  own  necessity,  which 
encumbers  you,  should  bind  you,  and  for  the  sake  of  which  this  in- 
vitation, this  command,  and  these  promises  are  given.  For  he  says 
himself:  "  They  that  be  whole  need  not  a  physician,  but  they  that 
are  sick,"  Matt.  9,  12 ;  that  is,  those  who  labor  and  are  oppressed 
with  sin,  with  the  fear  of  death,  and  the  temptations  of  the  flesh  and 
of  the  devil.  Now,  if  you  are  oppressed  with  sin,  and  feel  your 
weakness,  approach  the  Lord's  Supper  with  cheerfulness,  and  be  re- 
freshed, consoled,  and  strengthened.  If  you  wish  to  defer  it  till  you 
are  freed  from  sin  and  imperfection,  that  you  may  approach  the  Sa- 
crament worthy  and  pure,  you  can  never  approach  it.  For  here 
Christ  passes  the  sentence,  saying: — If  you  are  pure  and  pious,  you 
have  no  need  of  me,  nor  do  I  require  any  thing  from  you.  For  this 
reason,  those  alone  are  unworthy,  who  neither  feel  their  defects,  nor 
wish  to  be  regarded  as  sinners. 

But  if  you  ask,  What  then  shall  I  do  in  this  case,  if  I  can  neither 
feel  this  necessity,  nor  experience  any  hunger  and  thirst  for  the  Sa- 
crament? Answer: — I  know  no  better  advice  for  those  who  are  so 
disposed  as  not  to  feel  these,  than  for  them  to  look  into  their  own 
hearts,  and  see  whether  they  have  also  flesh  and  blood  ;  and  if  they 
discover  this,  then  they  will  be  benefitted  by  turning  to  St.  Paul's 
Epistle  to  the  Galatians,  ch.  5,  vs.  19,  20,  21,  and  hearing  what  the 
fruits  of  their  flesh  are:  "Manifest  are  the  works  of  the  flesh," 
says  he,  "which  are  these:  adultery,  fornication,  uncleanness,  las- 
civiousness,  idolatry,  witchcraft,  hatred,  variance,  emulation,  wrath, 
strife,  seditions,  heresies,  envyings,  murders,  drunkenness,  rcvellings, 
and  such  like."  If,  therefore,  you  are  not  conscious  of  these,  then 
believe  the  Scripture  at  least,  which  will  not  deceive  you,  since  it  is 
better  acquainted  with  your  flesh  than  you  are.  Yes,  further  St. 
Paul,  Rom.  7,  18,  concludes:  "  For  I  know  that  in  me  (that  is,  in 
my  flesh)  dwelleth  no  good  thing."  Now  if  St.  Paul  dares  to  de- 
clare this  with  respect  to  his  own  flesh,  surely  we  should  not  pre- 
sume to  be  better  and  more  holy.  But  the  very  fact  that  we  do  not 
feel  these  necessities,  is  so  much  the  worse  ;  for  it  is  an  indication  of 
a  leprosy  raging  in  and  corroding  the  flesh,  though  we  remain  in- 
sensible to  it.     Nevertheless,  as  said,  if  you  are  so  entirely  destitute 


OF  THE  SACRAMENT  OF  THE  ALTAR,  541 

of  feeling,  believe  the  Scripture  still,  which  passes  the  sentence 
against  you.  And  in  a  word,  the  less  you  feel  your  sins  and  infir- 
mities, the  more  reason  you  have  to  approach,  in  order  to  seek  help 
and  relief. 

Again,  look  around  you,  and  see  whether  you  are  also  in  the 
world,  and  if  you  are  ignorant  of  it,  inquire  of  your  neighbors;  if 
you  are  in  the  world,  think  not  that  you  will  be  free  from  wants  and 
from  sins.  For  only  begin,  and  act  as  if  you  wished  to  become  pi- 
ous and  to  adhere  to  the  Gospel,  and  see  if  no  one  will  be  at  enmity 
with  you,  or  do  you  injury,  injustice,  and  violence;  and  moreover,  give 
you  cause  for  sin  and  iniquity.  If  you  have  not  experienced  it,  then 
let  the  Scripture  declare  it  to  you,  which  every  where  attributes 
this  character  to  the  world,  and  bears  this  testimony  of  it. 

You  will,  in  truth,  be  encompassed  by  the  devil  also,  whom  you 
will  not  be  able  to  overcome  entirely,  since  Christ  our  Lord  himself 
could  not  avoiil  his  temptations.  What  then  is  the  devil  ?  Nothing 
else  but  as  the  Scripture  calls  hira,  a  liar  and  a  murderer — a  liar, 
who  misleads  the  heart  from  the  Word  of  God,  and  blinds  it,  so  that 
you  cannot  feel  your  want,  nor  approach  Christ — a  murderer,  who 
envies  every  hour  of  your  existence.  If  you  should  see  how  many 
daggers,  spears,  and  fiery  darts  are  aimed  at  you  every  moment,  you 
would  be  glad  to  approach  the  Sacrament  as  often  as  possible.  But 
our  secure  and  careless  progress  results  from  not  considering  or  be- 
lieving that  we  are  in  the  flesh,  in  a  wicked  world,  or  under  the 
kinijdom  of  Satan. 

Therefore,  try  and  exercise  this  resource  carefully;  turn  but  to 
your  own  heart,  examine  yourself  a  little,  and  only  compare  your- 
self with  the  Scripture.  If  you  still  feel  nothing,  you  have  the  more 
need  to  complain,  both  to  God  and  your  brother,  permitting  your- 
self to  be  adviseil,  and  supplicatinns  to  he  made  in  your  behalf;  and 
do  not  cease  until  the  adamant  is  removed  from  your  heart.  Then 
the  necessity  will  discover  itself,  and  you  will  he  assured  thut  you 
are  more  dee|-;ly  involved  in  sin,  than  many  other  poor  sinners, 
and  that  you  ha', e  much  more  need  of  the  Sacrament  against  this 
wretchedness;,  which  alas!  you  cannot  see,  unless  God  grants  his 
grace,  that  you  may  feel  it  the  more  sensililv,  and  he  the  more  desi- 
rous of  receiving  the  Sacrament;  especially,  since  the  devil  assnils 
and  incessantly  pursues  you,  wherever  he  can  overtake  you  and  i  uin 
soul  and  body,  so  that  you  cannot  he  secure  a  sin<j;le  hour  on  account 
of  him.  How  soon  might  he  have  plunged  you  into  misfortune  and 
wretchedness,  when  you  were  least  on  your  guard  I 

Now  these  remarks  are  made  as  an  admonition,  not  only  for  the 


542  THE    LARGER    CATECHISM. 

aged  and  the  experienced,  but  also  for  the  young,  whom  we  should 
train  up  in  the  knowledge  of  the  Christian  doctrines.  For  by  this 
means,  we  could  the  more  easily  impress  upon  the  minds  of  the  young, 
the  Ten  Commandments,  the  Creed,  and  the  Lord's  Prayer,  so  that 
they  might  receive  them  with  earnestness  and  gratitude,  and  thus  be 
trained  and  accustomed  to  them  from  their  infancy.  For  such  is  the 
condition  of  the  old  now,  that  these  and  other  doctrines  cannot  be  pre- 
served, unless  we  instruct  those  who  are  to  succeed  us  and  to  enter 
into  our  offices  and  labors,  so  that  they  may  rear  up  their  children 
also  in  a  proper  manner,  by  which  the  Word  of  God  and  Christian- 
ity may  be  preserved.  Let  every  father  of  a  family  know,  then, 
that  he  is  under  obligation  by  the  order  and  command  of  God,  to 
teach,  or  to  suffer  his  children  to  be  taught,  those  things  with  which 
they  ought  to  be  acquainted.  For,  since  they  are  baptized,  and  ta- 
ken into  the  Christian  community,  they  should  also  enjoy  this  com- 
munion of  the  Sacrament,  so  as  to  become  serviceable  and  useful  to 
us ;  for  they  must  all  tender  us  their  aid  in  believing,  loving,  pray- 
ing, and  in  striving  against  the  devil. 


A    BRTEF    ADMONITION    TO    CONFESSION.* 

In  reference  to  Confession,  we  have  ever  taught  that  it  should  be 
free,  that  the  tyranny  of  the  Pope  should  be  put  down,  and  that  we 
should  be  liberated  from  all  his  constraints,  and  relieved  from  the  in- 
tolerable burdens  imposed  on  the  Christian  community.  For  hith- 
erto, as  we  have  all  experienced,  nothing  has  been  more  grievous 
than  the  compulsion  of  every  one  to  confession,  at  the  hazard  of  in- 
curring the  highest  displeasure.     And  this,  moreover,  was  so  very 

*  "  In  reference  to  this  Appendix  as  an  admonition  to  confession, — it  is  wanting 
in  the  oldest  Wittemburg  edition  of  the  Larger  Catechism,  as  well  as  in  the  corpp. 
doctriiia:  of  Thuringia,  Julia,  and  Brimswick,  and  also  in  the  edition  of  the  wri- 
tings of  Luther,  vol.  4,  published  at  Jena;  the  reason  of  which  seems  to  have 
been,  because  Luther  himself  did  not  subjoin  it  in  the  first  edition,  but  added  it 
at  a  later  date.  This  appears  to  be  very  probable  from  the  fact  that  in  the  com- 
mencement he  appeals  to  his  general  doctrine  concerning  liberty  of  confession  ; 
and  by  this,  very  probably,  he  has  reference  to  various  passages  in  both  Cate- 
chisms and  to  his  other  writingci,  and  particularly  to  the  Articles  of  Smalcald 
composed  by  him,  in  which  most  of  it  occurs.  Hence  this  addition  may,  at  first 
indeed,  have  been  attached  to  the  Catechism  about  the  time  of  the  entire  collec- 
tion of  the  Book  of  Concord,  since  it  is  also  found  added  to  the  Larger  Catechism 
in  the  edition  of  his  works,  vol.  6,  published  at  Wittemburg  in  1-370.  From  these 
facts  as  well  as  from  the  general  character  of  tliis  addition,  it  is  evident  that  it 
was  not  at  all  designed  as  a  component  part  or  a  necessary  appendage  to  the  Sym- 
bolical  Rooks;  but  ai'^rely  a^^  a  closer  and  cl-^avM-  oxposit'on  of  tlie  article  con- 


OF    CONFESSION.  543 

burdensome,  and  the  consciences  of  men  were  tormented  to  such  a 
degree  with  the  enumeration  of  so  many  kinds  of  sins,  that  no  one 
could  confess  fully  enough  ;  and  what  was  the  worst,  no  one  taught 
or  knew  what  confession  was,  or  the  benefit  and  consolation  result- 
ing from  it,  but  made  of  it  nothing  but  anguish  and  fiendish  torture, 
we  being  compelled  to  submit  to  it,  when  at  the  same  time  there  was 
nothing  to  which  we  w'ere  more  averse.  We  are  now  favored  by 
proper  instruction  on  these  points,  that  we  are  permitted  to  make 
our  confession  through  no  constraint  or  fear,  and  are  relieved  of  the 
torments  resulting  from  so  close  an  enumeration  of  all  sins ;  and  be- 
sides, we  have  the  advantage  to  know  how  we  may  happily  use  it 
to  the  consolation  and  strenotheninn-  of  our  consciences. 

But  all  men  are  inclined  to  this,  and  have,  indeed,  too  readily 
learned  to  do  that  in  which  they  delight,  and  thus  assume  to  them- 
selves the  liberty  as  if  they  had  no  obligation  or  necessity  to  confess. 
For  that  which  meets  our  approbation  we  soon  embrace,  and  it  is 
easily  imbibed,  where  the  Gospel  operates  gently  and  mildly.  But 
such  creatures,  I  have  said,  ought  not  to  be  under  the  Gospel,  nor 
enjoy  any  of  its  blessings ;  but  they  should  remain  under  the  Pope, 
and  suffer  themselves  to  be  coerced  and  tormented,  so  as  to  be  com- 
pelled to  confess,  fast,  &c.,  more  than  before.  For  whoever  will 
neither  believe  the  Gospel  nor  live  according  to  it,  and  do  that  which 
it  is  the  duty  of  a  Christian  to  perform,  should  likewise  not  enjoy 
its  blessings.  What  would  it  be,  if  you  wished  to  have  enjoyment 
only,  and  would  neither  add  nor  contribute  any  thing  to  it  ?  For 
this  reason  we  would  have  nothing  preached  to  such  persons ;  and 
by  our  consent,  we  would  permit  none  of  our  liberty  to  be  shared  or 
enjoyed  by  them,  but  suffer  the  Pope  or  his  representative  to  reign 
over  them  again,  who  would  constrain  them  like  a  real  tyrant ;  for 
nothing  else  belongs  to  tliat  order  of  men,  who  will  not  be  obedient 
to  the  (lospel,  but  a  task-master  who  is  God's  avenger  and  execu- 
tioner.    But  to  others  who  freely  permit  themselves  to  be  informed, 


corning  confession,  and  as  a  common  warning};  against  the  abuse  of  this  doctrine. 
Ro  that,  even  for  this  reason  indeed,  the  continuation  of  this  piece  may  be  allowed 
among  the  Symholical  Books  ;  but  in  this  respect  it  is  left  entirely  arbitrary,  since 
it  cannot  be  properly  regarded  as  a  part  of  the  Symbolical  Hooks.  Hence  it  is  not 
foimd  in  the  Dresden,  Tibbing,  Frankford,  Stuttgard,  Heidelburg,  Leipsic,  and  other 
e.litions,  nor  in  the  Latin  Concordia  :  and  under  the  view  mentioned  above,  it  was 
received  into  the  quarto  edition  of  the  Book  of  Concord  published  at  Magdeburg 
in  l.'>80,  and  in  several  editions  of  the  Catechism,  and  among  these  in  the  new 
Arnold  edition."  S"e  Dr.  Raumgnrten's  Christian  Book  of  Concord,  published  by 
C-linu-r,   nt    Ilnil-.   in    17  17,  yi:\'-'-   70ri. 


544  THE   LARGER    CATECHISM, 

we  must  ever  preach,  encouraging,  inciting,  and  entreating  them  not 
to  suffer  that  precious  and  consolatory  treasure,  which  is  presented 
through  the  Gospel,  to  pass  in  vain.  We  shall,  therefore,  say  some- 
thing also  in  reference  to  Confession,  for  the  purpose  of  instructing 
and  aduionishing  the  inexperienced. 

In  the  first  place,  I  have  said  that  besides  this  confession,  con- 
cerning which  we  here  speak,  there  are  two  kinds  of  confession, 
which  might  rather  he  called  a  comujoti  confession  for  all  Christians; 
namely,  that  in  which  we  confess  to  God  alone,  or  to  onr  neighl)or 
alone,  and  ask  for  remission, — acknowledgements  which  are  also  im- 
plied in  the  Lord's  Prayei',  where  we  say  :  Forgk^e  u?  our  (re  pis- 
ses, as  ice  for'Tive  those  w/w  trespass  against  vs.  Yes,  the  whole 
of  this  Prayer  is  nothing  else  than  such  a  confession  ;  for  what  is  our 
prayer,  but  that  we  confess  our  wants  and  the  neglect  of  that  which 
it  is  our  dutv  to  perforn),  desiring  grace  and  a  peaceful  conscience  ? 
Such  confession  shall  and  must  be  made  without  om"s>ion,  while  we 
live  ;  for  in  this,  especially,  consists  the  character  of  a  Christian,  that 
we  acknowledge  ourselves  to  be  situiers,  and  pray  for  grace. 

In  like  manner  the  other  confession,  in  whith  each  one  acknowl- 
edges before  his  neighbor,  is  also  included  in  the  Lord's  Prayer, 
namely,  where  we  confess  and  foigive  trespasses  among  each  other, 
before  we  approach  God  and  ask  for  remission.  Now,  all  of  us  are 
guilty  ;  hence  we  should  and  may  with  propriety  confess  publicly, 
without  fearing  one  another ;  for  no  one  is  pious,  and  no  one  performs 
his  duty  towards  God  or  his  neighbor  ;  yet  besides  this  general,  there 
is  also  a  particular  guilt, — where  one  has  provoked  another  to  anger, 
on  account  of  which  he  should  ask  his  pardon.  Consequently,  in  the 
Lord's  Prayer,  we  have  two  absolutions,  namely,  for  sins  committed 
against  God,  and  for  sins  committed  against  our  neighbor,  which  are 
forgiven  us  if  we  forgive  our  neighbor  and  reconcile  ourselves 
with  him. 

Besides  this  useful,  daily,  and  open  confession,  there  is  also  a  con- 
fession which  may  take  place  privately  between  two  brothers.  And 
if,  from  some  special  cause,  we  become  disturbed  with  restless  anxie- 
ty, and  find  our  faith  insufficient,  we  can  make  our  complaint  to  a 
brother  in  this  private  confession,  and  obtain  his  advice,  comfort,  and 
support,  whenever  we  desire.  For  this  confession  is  not  embraced 
in  a  command,  like  the  other  two,  but  it  is  left  optional  with  every 
one  who  needs  it,  to  use  it  to  his  necessity.  And  it  derives  its  ori- 
gin and  authority  from  the  fact  that  Christ  himself  has  placed  and 
committed  the  absolution  into  the  mouth  of  his  Christian  communi- 
ty, to  release  us  from  sins.     Now  wherever  there  is  a  heart  which 


OF    CONFESSION. 


545 


feels  its  sins  and  desires  consolation,  it  has  here  an  unfailing  re- 
source in  the  Word  of  God,  that  God  through  a  human  being  releases 
and  acquits  it  of  sins. 

Thus  observe  then,  as  I  have  frequently  said,  that  confession  com- 
prises two  parts.  The  first  is  our  work  and  act,  to  deplore  our  sins 
and  desire  consolation  and  renovation  of  soul.  The  other  is  a  work 
of  God,  who  through  the  word,  in  the  mouth  of  man,  absolves 
me  from  my  sins,  which  is  the  chief  and  most  valuable  thing, 
rendering  it  desirable  and  consolatory.  Now  hitherto  our  work 
alone  was  insisted  upon,  and  no  further  thought  was  indulged  but 
for  us  to  confess  fully  indeed  ;  but  the  other  most  essential  part  was 
neither  regarded  nor  preached  ;  precisely  as  if  it  w'ere  only  a  good 
work,  with  which  we  might  compensate  God  ;  and  that  unless  con- 
fession were  made  perfectly  and  in  the  most  accurate  manner,  abso- 
lution would  avail  nothing,  and  our  sins  would  not  be  forgiven.  By 
this  means  the  people  were  driven  to  such  excess  that  every  one  had 
to  despair  of  confessing  so  fully,  (which  was  impossible,)  and  no 
conscience  was  able  to  be  at  peace,  or  to  depend  on  this  absolution. 
Thus  they  have  rendered  this  desirable  confession  not  only  useless  to 
us,  but  severe  and  grievous,  to  the  evident  injury  and  ruin  of  souls. 

For  this  reason  we  should  so  view  confession  as  to  distinguish  and 
separate  these  two  parts  far  from  each  other,  and  esteem  our  own  work 
as  insignificant ;  but  the  Word  of  God  we  should  esteem  as  great  and 
exalted  ;  and  we  should  not  enter  upon  our  confession  as  if  we  wish- 
ed to  perform  a  j^recious  work,  anil  make  a  contribution  to  God, — 
but  to  obtain  and  leceive  somelliing  fioni  him.  You  need  not  come 
and  declare  how  pious  or  wicked  you  are;  if  you  are  a  Christian,  I 
know  it  well  enough  otherwise;  if  you  are  none,  I  know  it  still 
moi-e  readily.  But  it  is  to  be  done,  in  order  that  you  may  lament 
your  wants,  and  obtain  help,  a  joyful  heart,  and  a  peaceful  conscience. 

No  one  is  allowed  to  force  you  to  confession  by  authority  ;  but  we 
say,  whoever  is  a  Christian,  or  freely  wishes  to  be  one,  has  an  im- 
pressive a(hnouition  here,  to  enter  upon  his  confession,  and  obtain  the 
precious  treasuie.  If  you  are  no  Christian,  or  do  not  desire  this 
consolation,  we  shall  let  some  one  else  compel  you.  By  this  means 
we  abolish  altny;elber  the  Pope's  tyrannical  authority,  which  is  no- 
where to  be  tolerateii  :  lor,  as  said,  we  teach  that  whoever  does  not 
go  to  confession  willingly  and  for  the  sake  of  absolution,  should  omit 
it.  Yes,  whoever  presiuncs,  on  accoimt  of  the  puiily  oi  his  confes- 
sion, to  relv  nn  Ins  own  woik,  nn  matter  how  pure  and  excellent  he 
niav  have  niM.le  bis  coidessiojw  iel  bini  abstain  from  it.  But  we  ad- 
monish   v():i    to  conlVss  Mud   make  known   \{)ur  wants,  nnt  in  order 


546  THE    LARGER    CATECHISM. 

to  perform  it  as  a  work,  but  to  hear  what  God  permits  to  hb 
declared  to  you ;  the  word,  I  say,  or  the  absokition,  you  should 
consider,  and  esteem  great  and  precious,  receiving  it  with  all  due 
honor  and  gratitude,  as  an  excellent  and  valuable  treasure. 

Should  we  i  lustrate  this,  and  in  connection  with  it  exhibit  the 
necessity  which  should  urge  and  impel  us  to  the  confession  of  our 
sins,  we  would  need  but  little  compulsion  or  constraint ;  our  own 
conscience  would  truly  urge  each  one,  and  so  alarm  him,  that  he 
would  be  glad  of  the  opportunity  to  confess  his  sins ;  and  he  would 
embrace  it  like  a  poor  indigent  beggar,  when  he  hears  that  at  a  cer- 
tain place  a  rich  distribution  of  money  and  clothing  is  made :  here 
there  is  no  need  for  a  beadle  to  urge  and  to  force  him  ;  he  would  in- 
deed run  of  himself  with  whatever  speed  his  physical  powers  would 
allow,  lest  he  should  fail  in  securing  these  benefits.  Now,  if  we  were 
to  enjoin  a  command  respecting  it,  that  all  beggars  must  run  thither, 
insisting  on  this  alone,  and  keeping  silent  in  reference  to  what  should 
be  sought  and  obtained  there,  how  could  it  be  otherwise  than  that 
they  would  approach  with  reluctance,  not  expecting  to  obtain  any 
thing  there,  but  to  be  exposed  in  their  poverty  and  imperfection? 
From  this  there  would  be  but  little  enjoyment  and  consolation  de- 
rived, but  they  would  become  only  the  more  hostile  to  this  injunc- 
tion, as  if  it  were  imposed  upon  them  for  reproach  and  derision,  com- 
pelling them  to  let  their  poverty  and  wretchedness  be  seen. 

Even  so  the  legates  of  the  Pope  have  hitherto  remained  silent 
with  respect  to  this  rich  and  excellent  privilege  and  inexpressible 
treasure,  forcing  multitudes  to  confession  for  no  other  purpose  than 
to  expose  our  imipurity  and  pollution.  Who,  under  these  circum- 
stances, could  go  to  confession  wilh  cheerfulness?  We  do  not  say, 
however,  that  people  must  see  how  full  of  pollution  you  are,  and 
thus  contrast  themselves  with  you  ;  but  that  they  should  advise  you^ 
and  say:  "  If  }ou  are  poor  and  wretched,  come,  and  use  this  salu- 
tary remedy."  Now  w^hoever  feels  his  want  and  wretchedness,  will 
indeed  experience  such  a  desire  for  confession,  that  he  will  attenrl  tO' 
it  with  pleasure;  but  those  who  do  not  regard  it  or  come  of  them- 
selves, we  sulfer  to  take  their  own  course  ;  but  this  they  must  know, 
that  we  do  not  regard  thorn  as  Christians. 

Thus  then  we  teach  how  excellent,  how  precious,  and  consolatory- 
confession  is;  wp  admonish,  moreover,  that  this  precious  treasure 
should  not  be  hel-l  in  coi'.tompt,  but  he  regarded  as  highly  necessary .- 
Now  if  you  arc  a  Chrislirtn,  you  noed  neitlicr  my  constraint  nor  the- 
Pope's  conv.nand,  ii;it  you  will  indeed  impnrtnne,and  ent,ea1j  me,  that 
Tou  mTi\  hvcr-mc  n  pnrHcipnr.t  iiiit.     But  ifs  on  <''«'spise  it,  and  go  on  so» 


OF    CONKESSIOX.  547 

haughtily  without  confessing,  we  conclude  that  you  are  no  Chris- 
tian, and  that  you  should  also  not  enjoy  the  sacrament  of  the  Lord's 
Supper;  for  you  despise  that  wi)ich  no  Christian  should  despise,  and 
by  this  means  render  it  impossible  for  you  to  have  remission  of  sins. 
It  is  a  sure  indication  too  that  you  hold  the  Gospel  in  contempt. 

In  a  word,  we  would  know  of  no  constraint ;  but  we  have  nothinn^ 
to  do  with  those  who  neither  hear  nor  obey  our  preaching  and  ad- 
monition ;  nor  shall  they  enjoy  any  of  the  privileges  of  the  Gospel. 
If  you  were  a  Christian,  you  should  be  glad  to  embrace  the  oppor- 
tunity of  going  even  a  hundred  miles  or  more  to  discharge  the  duty, 
and  not  permit  yourself  to  be  compelled,  but  come  and  urge  us  to  hear 
your  confession.  For  here  the  constraint  must  be  reversed,  so  that  we 
are  subjected  to  the  command,  and  you  be  vested  with  the  liberty  ;  we 
force  no  one,  but  permit  ourselves  to  be  urged,  even  as  we  are  con- 
strained to  preach,  and  to  administer  the  sacraments. 

When  we  admonish  to  confession,  therefore,  we  do  nothing  else 
but  admonish  every  one  to  become  a  Christian  ;  if  I  succeed  in 
bringing  you  to  this,  I  have  also  brought  you  to  confession.  For 
those  who  long  to  be  pious  Christians,  to  be  free  from  their  sins,  and 
to  have  joyful  consciences,  have  the  right  hunger  and  thirst  already, 
eagerly  to  grasp  this  bread  even  as  the  hart  when  pursued,  and  wea- 
ried with  heat  and  thirst,  as  the  42d  Psalm,  verse  1,  says :  "  As  the 
hart  panteth  after  the  water-brooks,  so  panteth  my  soul  after  thee, 
O  God."  That  is,  as  longing  and  anxious  as  the  hart  is  after  the 
fresh  streams,  so  anxious  and  concerned  am  I  about  God's  Word  or 
absolution  and  the  Sacrament.  Behold,  this  is  correct  teaching 
concerning  confession ;  thus  we  should  create  a  love  and  desire  for  it, 
so  that  people  would  come  to  it,  and  solicit  us  more  than  we  might 
wish  or  desire.  We  shall  let  the  Papists  plague  and  torment  them- 
selves and  other  people  who  do  not  esteem  this  treasure,  and  debar 
themselves  from  it  ;  but  let  us  lift  up  our  hands,  and  praise  and  thank 
God,  that  we  have  arrived  at  this  knowledge  and  grace,     Ameo. 


FORMULA  OF  CONCORD, 


FORMULA  OF  CONCORD. 


PART  I. 
EPITOME; 

OR 

BPMMART  OF  THK  ARTICLES,  '~o^  rE'^MNG  WHICH  CONTROVERSIES  HAVK  ARISEH  AMOR* 

tHE   THEOLOGIANS   OF  THE  AUGSBURG    CONFESSION,  AND   WHICH   ARE   IN  THE 

FOLLOWING    REPETITION  EXPLAINED  AND   ADJUSTED  IN  A  CHRISTIAr* 

MANNER,  ACCOKDING  TO  TIIF.  AUTHORITY  OF  THE  WORD  OF  GOD. 


OF  THE  COMPENDIOUS  RULE  AND  STANDARD,  ACCORDING  TO  WHICH 
ALL  DOCTRINES  ARE  TO  BE  JUDGED,  AND  THE  CONTROVERSIES 
WHICH  HAVE  ARISEN,  ARE  TO  BE  SET  FORTH  AND  DETERMINED  IN 
A  CHRISTIAN  MANNER. 

1.  We  believe,  teach,  and  confess,  that  the  only  rule  and  stand- 
nrd,  according  to  which  all  doctrines  and  teachers  alike  ought  to 
be  tried  and  judged,  are  the  prophetic  and  apostolic  Scriptures 
of  the  Old  and  New  Testaments  alone,  as  it  is  written,  Psalm  119,  "Z- 
105:  "Thy  Avord  is  a  lamp  unto  ray  feet,  and  a  light  unto  my 
path."  And  St.  Paul,  Gal.  1,  8,  says:  "Though  an  angel  from 
heaven  preach  any  other  Gospel  unto  you  than  that  which  we  have 
preached  unto  you,  let  him  be  accursed."  ^ 

Other  writings,  however,  of  ancient  and  modern  teachers,  what-\ 
ever  their  reputation  may  be,  shall  not  be  held  to  be  of  equal  au«Z 
thority  with  the  holy  Scripture,  but  to  be  subordinate  to  it,  and    \ 
shall  not  be  received  otherwise  or  further  than  as  witnesses  respect-    l 
ing  the  manner  in  which  such  doctrine  of  the  Prophets  and  Apos 
ties,  was  held  in  certain  places,  after  the  age  of  the  Apostles. 

2.  And  as,  irainediately  after  the  time  of  the  Apostles,  and  even 
while  they  were  yet  living,  false  teachers  and  heretics  arose,  against 
whom  Symbols,  that  is,  short,  plain  confessions,  were  drawn  up 
in  tlie  first  cliurclics,  which  were  unanimously  held  as  the  univer- 
sal Christian  fiitth  and  confession  of  the  orthodox  and  true  churches, 
namely,  thr  Aivn-tolic  Symbol,  the  Nicene  Symbol,  and  the  Atha- 


553  FORMULA    OF    CONCORD. EPITOME. 

nasian  Symbol ;  we  publicly  acknowledge  these,  and  hereby  reject 
all  heresies  and  doctrines,  which,  in  opposition  to  these,  have  been 
introduced  into  the  church  of  God. 

3.  But  so  far  as  it  pertains  to  the  divisions  in  matters  of  faith, 
which  have  arisen  in  our  day,  we  regard  as  the  unanimous  expres- 
sion and  declaration  of  our  Christian  faith  and  confession, — partic- 
ularly in  opposition  to  the  Papacy  and  its  false  methods  of  worship, 
its  idolatry,  and  its  superstition,  as  well  as  to  other  sects, — the 
symbol  of  our  time,  the  original,  unaltered  Augsburg  Confession, 
delivered  to  the  Emperor  Charles  V.  at  Augsburg,  in  the  year 
1530,  at  the  great  Diet ;  together  with  the  Apology  of  the  same, 
and  the  Articles  drawn  up  at  Smalcald,  in  the  year  1537,  and  sub- 
scribed by  the  most  eminent  theologians  at  that  time. 

And  inasmuch  as  these  matters  also  concern  all  laymen,  and  the 
salvation  of  their  souls,  we  also  acknowledge  the  Smaller  and  Lar- 
ger Catechisms  of  Dr.  Luther,  in  the  form  in  which  both  these 
Catechisms  occur  in  the  writings  of  Luther,  as  a  species  of  bible 
of  the  laity,  comprising  all  that  is  treated  of  copiously  in  the  holy- 
Scriptures,  and  all  that  it  is  necessary  for  a  Christian  to  know  for 
his  salvation. 

According  to  the  abovementioned  principles,  all  doctrines  must 
be  conformed,  and  that  which  is  contrary  to  them,  must  be  rejec- 
ted and  condemned,  as  being  repugnant  to  the  unanimous  declara- 
tion of  our  faith. 

In  this  manner  the  difference  between  the  holy  Scriptures  of  the 
Old  and  New  Testaments  and  all  other  writings,  will  be  preserved, 
and  the  holy  Scriptures  alone  will  remain  as  the  sole  judge,  rule, 
and  standard,  according  to  which,  as  the  only  touchstone,  all  doc- 
trines shall  and  must  be  understood  and  judged  whether  they  be 
good  or  evil,  right  or  wrong. 

But  the  other  symbols  and  writings  mentioned  above,  are  not 
authorities  like  the  holy  Scriptures  ;  but  they  are  only  a  testimony 
and  explanation  of  our  faith,  showing  the  manner  in  which  at  any 
time  the  holy  Scriptures  were  understood  and  explained  by  those 
who  then  lived,  in  respect  to  articles  that  had  been  controverted  in 
the  church  of  God,  and  also  the  grounds  on  which  doctrines  that 
were  opposed  to  the  holy  Scriptures,  had  been  rejected  and 
condemned. 


553 

I.  OF  ORIGINAL  SIN'. 

The  chief  question  in  this  controversy. 

Whether  original  sin  is  properly,  and  without  any  distinction^ 
the  corrupt  nature,  substance,  and  essence  of  man,  or  at  least  the 
principal  and  noblest  part  of  his  being,  namely,  the  rational  soul 
itself  in  its  highest  faculties  and  powers  ?  Or,  whether  there  is  a 
difference  between  the  substance,  nature,  being,  bofly,  and  soul  of 
man,  even  after  the  fall,  and  original  sin,  so  that  the  nature  of  man, 
on  the  one  hand,  and,  on  the  other,  original  sin  which  clings  to  this 
corrupt  nature  and  depraves  it,  are  two  distinct  things  ? 

AFFIRMATIVK. 

Pure  doctrine,  faith,  and  confession,  according  to  the  above-men-' 
tioned  rule  and  compendious  explanation. 

1.  We  believe,  teach,  and  confess,  that  there  is  a  diiference  be-- 
tween  the  nature  of  man,  not  only  as  he  was  created  by  God  in  the 
beginning,  pure,  holy,  and  without  sin,  but  also  as  we  now  find  his 
nature  since  the  fall,  that  is  to  say,  !»etween  nature  itself,  which 
even  after  the  fall  is  and  remains  a  creature  of  God,  and  original 
sin ;  and  that  this  difference  between  nature  and  original  sin,  is  as 
great  as  the  difference  between  the  work  of  God,  and  that  of  Satan. 

2.  We  also  believe,  teach,  and  confess,  that  this  distinction  is  to 
be  most  diligently  observed,  because  the  doctrine,  that  there  can 
be  no  difference  between  our  corrupt  nature  and  original  sin, 
militates  against  the  chief  articles  of  our  Christian  faith,  concerning" 
creation,  redemption,  sanctification,  and  the  resurrection  of  the 
body,  and  is  irreconcilable  with  them. 

For  God  created  not  only  the  bodies  and  souls  of  Adam  and  Eve 
before  the  fill],  but  also  our  bodies  and  souls  since  the  fall,  though 
they  are  now  corrupt ;  and  God  acknowledges  them  still  as  his 
work,  as  it  is  written.  Job  10,  S :  "  Thine  hands  have  made  me^ 
and  fashioned  me  together  round  about."  (Deut.  32,  18;  Isa.  45,- 
9,  sqq.;  54,  5 ;  64,  8;  Acts  17,  28 ;  Job  10,  8  ;  Psalm  100,  3  ;  139,, 
14;  Eccles.  12,  1.) 

The  Son  of  God  also  in  the  unity  of  his  person,  assumed  this  hu- 
man nature,  yet  without  sin,  and  by  taking  our  own  flesh  and  not 
that  of  others,  he  became  in  this  resjiect  our  true  brother,  Heb.  2. 
14:   "Forasmuch  then  a-^  the  children  are  partaknrs  of  flesh  and 

70 


554  FORMULA    OF     CONCORD. EPITOME. 

blood,  he  also  himself  likewise  took  part  of  the  same."  Again,, 
verses  16  and  17  :  "  H'e  took  not  on  him  the  nature  of  anofels  :  but 
he  took  on  him  the  seed  of  Abraham.  Wherefore  in  all  things," 
sin  excepted,  '^it  behooved  him  to  be  made  like  unto  his  brethren." 
Thus  has  Christ  redeemed  our  human  nature  as  his  work,  he  sanc- 
tifies it  as  his  work,  raises'  it  from  the  dead,  and  adorns  it  with 
glory  as  his  work ;  but  he  neither  created,  assumed,  redeemed,  or 
sanctified  original  sin,  nor  will  he  raise  it  up,  or  adorn  or  save  it 
in  the  elect,  but  in  the  resurrection  it  will  be  entirely  abolished. 

Hence  the  distinction  between  our  corrupt  nature,  on  the  one 
Irand,  and'  that  corruption,  on  the  other,  which  clings  to  nature, 
and  through  which  nature  became  comrpt,  can  be  easily  perceived. 

3.  We  believe,  teach,  and  confess,  however,  on  the  other  hand, 
that  original  sin  is  not  a  superficial,  but  so  deep  a  corruption  of 
human  nature  that  nothing  sovmd  or  uncorrupt  remains  in  the  body 
and  soul  of  man,  his  internal  and  external  powers  ;  according  to  one 
of  the  hymns  of  the  church  : 

"  This  human  frame,  this  soul,  this  all, 
Is  all  corrupt  through  Adam's  fall." 

This  unspeakably  great  injury  cannot  be  ascertained  b}-  oar  reason, 
but  is  to  be  learned  from  the  Word'  of  God  alone  ;  and  we  hold  that 
such  corruption  of  our  nature,  cannot  be  separated  from  nature  itself 
by  any  one  but  God  alone, — which  separation  through  death,  is  com- 
pleted in  the  resurrection,  when  our  nature,  which  we  nowbear,  shalL 
rise  and  five  eternally,  released  and  separated  from  original  sin  ;  as  it 
is  written,  Job.  19,  26,  27 :  "  And  though,  after  my  skin,  worms^ 
destroy  this  body,  yet  in  my  flesh  shall  I  see  God:  whom  I  shall; 
see  for  myself,  and  mine  eyes  shall  behold,  and  not  another." 

NEGATIVE. 

Rejection  of  contrary  and  false  docirines.- 

1.  Accordingly  we  reject  and  condemn  the  doctrine  which  as- 
serts, that  original  sin  is  only  a  reatus.  guilt,  or  a  debt  derived 
from  the  offence  of  another,  ^\^thout  a,ny  corruption  ot"  ovir  own.^ 
nature. 

2.  Likewise  that  evil  lusts  are  not  sin,  but  concreated  and  essen- 
tial properties  of  nature  ;  or  that  those  defects  and  that  evil  men- 
tioned above,  are  not  truly  a  sin  on  account  of  which  man,  when 
mot  united'  with  Cln-ist,  becomes  a  child  of  wratii. 

3.  In  like  manner  we  reirct  also  the  Ft'larrian  ei'ror.  acfc'ordintr  to> 


OF    ORIGINAL    SIX.  55& 

nvhich  it  is  alledired,  that  tlic  nature  of  man  even  nft<>r  the  fall,  was 
•incorrupt,  and  that  it  remained  entirely  good  and  pure  in  its  natu- 
ral powers,  especially  as  to  spiritual  thinos. 

4.  Likewise  that  oiiginal  .sin  is  only  a  slight,  exterior,  unimpor- 
tant blemish,  or  a  m^ere  spot  adhering  to  nature,  in  connection  wuth 
which,  nevertheless,  nature  s'till  retained,  even  in  spiritual  matters, 
its  good,  unimpaired  powers. 

5.  Likewise,  that  original  sin  is  only  an  external  impediment 
of  our  good,  unimpaired  spiritual  powers,  and  not  a  despolia- 
tion or  want  of  these  powers  ;  as  when  a  magnet  is  overspread 
with  garlic-juice,  thiougli  which  its  natural  power  is  not  talcen 
away,  but  only  obstructed ;  or  that  this  spot  can  be  washed 
away  as  easily  as  a  spot  on  the  face,  or  paint  on  the  wall. 

6.  Likewise,  that  the  nature  and  essence  of  man  are  not  entire- 
ly corrupted,  but  that  he  still  retains  something  good  in  himself, 
even  in  spiritual  things,  as  for  instance,  the  ability,  aptness,  capa- 
city or  power  to  make  a  commencement,  to  work  or  to  co-operate, 
in  spiritual  things, 

7.  We  also  reject,  on  the  other  hand,  the  false  doctrine  of  tlie 
Manicheans,  namely,  that  original  sin,  as  something  essential  and 
subsisting  of  itself,  was  infused  into  our  nature  by  Satan,  and  in- 
termingled with  it,  as  poison  and  w^ine  may  be  mingled  together. 

8.  Likewise,  that  it  is  not  the  natural  man  himself,  "but  some 
other  arid  foreign  thing  in  man  which  sins  ]  and  that  therefore,  not 
nature  itself,  but  original  sin  existing  in  nature,  is  accused. 

9.  We  reject  and  condemn  also,  as  a  Manichean  error,  the  doc- 
trine that  original  sin  is  properly,  and  without  any  distinction,  the 
substance,  nature,  and  essence  itself  of  corrupt  man,  so  that  no 
dilference  between  the  corrupted  nature  in  itself  since  the  fall,  and 
■original  sin,  can  be  conceived  of,  or  that  the  former  caruiot  be  dis- 
tinguished from  the  lattei-,  ev-en  in  our  thoughts. 

l{).  This  original  sin,  however,  is  called  by  LuLher,  mitural,  per- 
•sonal,  or  essential  sin;  not  as  if  th<?  nature,  person,  or  essence  itself 
of  man,  without  any  difference,  is  original  siii,  but  in  order  that  the 
diderence  between  original  sin,  whicli  adherjes  to  human  nature, 
and  other  sins  which  are  called  actual  sins,  may  be  better  slunvi:. 

11.  For  original  sin  is  not  -a  sin  Avhic.i  we  coininit,  but  it 
Jidheres  to  the  nature,  substance,  and  essence  of  man  ;  so  that, 
if  even  no  evil  thought  should  ever  arise  in  the  heart  of  corrupt 
nnan,  no  idle  word  be  spoken,  no  evil  deed  be  done,  still  the  nature 
of  man  is  corrupted  through  original  sin,  wliicji  is  congenital,  and  is; 
iitscJi'a  tV)unt.iiii-hend  olall  of  ht'i'  or  r;ctual  siiis,  such  as  e\il  thoughts. 


.^56  FORMULA    OF     COXCORL;. EPITOME. 

words,  and  deeds ^  as  it  is  written.  Matt,  lo,  19:  "Out  of  the 
heart  proceed  evil  thoughts  ;"  and  again,  Gen.  6,  5:  "  Every  imag- 
ination of  the  thouglits  of  man's  "  heart  is  only  evil  continually." 

12.  The  various  significations  of  the  word  nature,  by  means  of 
whicli  the  Manicheans  conceal  their  delusion,  and  lead  many  un- 
learned persons  into  error,  should  also  be  carefully  considered.  For 
sometimes  it  signifies  man  himself,  (his  essence,  substance  or  being,) 
as  when  it  is  said,  God  created  human  nature  ;  at  other  times,  how- 
ever, it  signifies  the  character,  the  defects  or  evils  which  belong  to 
the  very  nature  of  any  thing,  as  Vi'hen  it  is  said,  "  It  is  the  nature 
of  the  serpent  to  sting,"  or,  "  Sin,  or  to  sin,  is  man's  nature  ;" 
here  the  word  nature  signifies,  not  the  substance  of  man,  but  some- 
thing that  adheres  to  his  nature  or  substance. 

13.  As  the  Latin  words  substantia  and  aceidens  are  not  words 
of  the  holy  Scriptures,  and,  besides,  are  not  understood  by  common 
•persons^  they  should  not  be  employed  in  sermons  before  the  unin- 
telligent or  ignorant,  nor  be  obtruded  upon  them. 

These  words,  however,  are  retained  with  propriety  in  discussions 
respecting  original  sin  in  the  schools  among  the  learned,  since  they 
.are  well  undeistood  there,  and  are  employed.,  without  being  mis- 
understood, as  terms  by  which  the  essence  of  any  object,  and  its 
accidental  properties  are  properly  distinguished. 

For  the  difference  between  the  work  of  God  and  that  of  the  devil 
•can  be  explained  with  the  utmost  perspicuity  by  means  of  these 
Avords  ;  since  the  devil  can  create  no  substance,  but  can  only,  by 
the  permission  of  God,  corrupt  in  its  aeeidcnls  or  qualities  the  sub- 
stance created  by  God, 

II.  OF  FREEWILL. 

The  chief  question  in  this  conirorersy. 

Inasmuch  as  the  will  of  man  can  be  considered  in  four  different 
states,  namely: — 1.  Before  the  fall;  2.  After  the  fall;  3.  After  re- 
generation ;  4.  After  the  resurrection  of  the  body:  the  cbief  ques- 
tion here  relates  to  the  will  and  powers  of  man  in  the  second  state 
lOnly,  namely,  what  power  has  he  of  himself  In  spiritual  things,  since 
the  fall  of  our  first  parents,  previous  to  his  regeneration  ?  And,  is 
'he  able  or  not  able  by  his  own  powers,  before  he  is  regenerated 
through  the  Spirit  of  God,  to  fit  and  prepare  himself  for  the  grace 
■of  God,  and  to  accept  the  grace  offercfl  through  the  Holy  Spirit 
m  the  Word  and  holy  Sacraujents .? 


OF    FREEWILL.  557 

AFFIRMATIVE. 

The  -pure   doctrine,   in  conformity   u'ith  GocVs    Word,    con- 
cerning this  article. 

1.  Oar  doctrine,  faith,  and  confession  concerning  this  point  are  the 
following :  That  man's  understanding  and  reason  are  blind  in  spir- 
itual matters,  and  that  he  can  understand  nothing  by  his  own  pow- 
ers ;  as  it  is  written,  1  Cor.  2,  14 :  "  The  natural  man  receiveth 
not  the  things  of  the  Spirit  of  God  ;  for  they  are  foolishness  unto 
him :  neither  can  he  know  them,  because  they  are  spiritually 
discerned." 

2.  Further,  we  believe,  teach,  and  confess,  that  the  unregener- 
ate  will  of  man  has  not  only  become  alienated  from  God,  but  also  hos- 
tile to  God,  so  that  his  desire  and  will  are  directed  to  that  alone 
which  is  evil,  and  to  that  which  is  contrary  to  God  ;  as  it  is  writ- 
ten. Gen.  8,  21  :  '•  The  imagination  of  man's  heart  is  evil  from  his 
youth  ;"  again,  Rom.  8,  7 :  "  The  carnal  mind  is  enmity  against 
God ;  for  it  is  not  subject  to  the  law  of  God,  neither  indeed  can 
be."  Indeed,  as  iiitle  as  a  dead  body  can  make  itself  alive  or  re- 
store bodily  life,  so  little  can  man,  who  is  spiritually  dead  through 
sin,  raise  himself  to  spiritual  life  ;  as  it  is  written,  Eph.  2,  5 : 
*•'  Even  when  we  were  dead  in  sins,"  God  "  hath  quickened  us  to- 
gether with  Christ ;"  2  Cor.  3,  5  :  "  Not  that  we  are  sufficient  of 
ourselves  to  think  any  thino;,  as  of  ourselves,  but  our  sufficiency 
is  of  God." 

3.  But  God  the  Holy  Spirit  produces  conversion,  not  without 
means,  but  employs  in  this  work,  the  preaching  and  hearing  of 
God's  Word;  as  it  is  written,  Rom.  1,  16:  "The  Gospel  is  the 
power  of  God  unto  salvation;"  again,  Rom.  10,  17:  "Faith 
Cometh  by  hearing,  and  hearing  by  the  word  of  God."  And  it  is 
the  will  of  God,  that  men  should  hear  his  Word,  and  not  stop  their 
ears.  Psalm  9o,  7,  8.  With  this  Word  the  Holy  Spirit  is  present 
and  opens  the  hearts  of  men,  that  they,  like  Lydia  in  the  Acts  of  the 
Apostles,  chap.  16,  14,  may  attend  to  it,  and  thus  become  convcr- 
tetl,  through  the  grace  and  power  of  the  Holy  Spirit  alone, 
to  whom  exclusively  belongs  the  work  of  the  conversion  of  man. 
For  without  his  grace,  our  willing  and  running,  Rom.  9,  16,  our 
planting,  sowing,  and  watering,  1  Cor.  3,  7,  are  all  nothing,  if, 
namely,  he  does  not  give  the  increase  ;  as  Christ  says,  John  15,5: 
"  Without  me  ye  cnn  do  nothing."     In  these  few  words  he  flenies 


558  FORMULA    OF     CONCORD, KI'ITOME. 

the  power  of  freewill,  and  ascribes  all  to  the  grace  of  God,  so  that 
no  one  might  boast  before  God,  1  Cor-  1,  29  ;  2  Cor.  12,  5; 
Jer.  9,  23. 

NEGATIVF.. 

Rejection  of  conti'ary  and  false  doctrines. 

Accordingly,  we  reject  and  condemn  all  the  following  errors,  as 
-contrary  to  the  standard  of  the  Word  of  God  : 

1.  The  irrational  doctrine  of  the  philosophers  called  Stoics,  as 
also  of  the  Manicheans,  who  taught  that  all  that  happens,  so  hap- 
pens from  necessity,  and  cannot  otherwise  occur  ;  and  that  man 
does  all  through  compulsion,  even  in  his  external  acts,  and  that  he 
is  constrained  to  do  evil  works  and  deeds,  such  as  licentiousness, 
rapine,  murder,  theft,  and  the  like. 

2.  We  reject  also  the  gross  erior  of  the  Pelagians,  who  taught 
that  man  is  able  by  his  own  powers,  without  the  grace  of  the  Holy 
Spirit,  to  convert  himself  to  God,  to  believe  the  Gospel,  to  obey 
the  law  of  God  from  his  heart,  and  thus  to  merit  forgiveness  of  sins 
and  eternal  life. 

3.  We  reject  also  the  error  of  the  Semipelagians,  who  teach 
that  man  may  by  his  own  powers  begin  his  conversion,  but  may  not 
complete  it  without  the  grace  of  the  Holy  Spirit. 

4.  Likewise,  the  doctrine,  that,  although  man  before  his  regen- 
eration is  too  weak  in  reference  to  his  freewill  to  make  the  begin- 
ning, and  by  his  own  powers  to  convert  himself  to  God,  and  to  be 
obedient  to  the  law  of  Goil  from  his  heart ;  yet,  when  the  Holy 
Spirit  by  means  of  the  preaching  of  the  Word,  has  made  the  be- 
ginning, and  offered  his  grace  in  the  Word,  then  the  will  of  man 
by  its  own  natural  powers,  n  a1)le,  to  a  limited  extent,  to  help  and 
■co-operate  in  the  wo.rk  of  fitting  and  preparing  itself  for  grace,  of 
apprehending  and  embracing  the  same,  a!i<l  of  believing  the  Gospel. 

5.  Likewise,  that  man,  after  he  has  been  regenerated,  can  keep 
the  law  of  God  perfectly,  and  fulfil  it  entirely  ;  and  that  such  ful- 
filment is  our  righteousness  before  God,  by  which  we  merit 
eternal  life. 

6.  Likewise,  we  reject  and  condemn  also  the  error  of  the  enthu- 
siasts, w^ho  imagine  that  God  draws  men  to  himself,  enlightens, 
justifies,  and  saves  them,  without  tho  liearing  of  the  Word  of  (rod. 
and  without  the  use  of  the  holy  Sacraments. 

7.  Likewise,  that  in  conversion  and  regeneration  God  entirely 
^extirpates  the  substance  and  essence  of  the  old  Adam,  and  especi- 


OF     FREEWILL.  53^; 

ally  the  rational  soul ;  and  creates  a  new  essence  of  the  soul  out  of 
nothing,  in  conversion  and  regeneration. 

S.  Likewise,  when  expressions  are  used  without  explanation, 
such  as  these :  that  the  will  of  man  strives  against  the  Holy  Spirit 
before,  during,  and  after  conversion;  and  that  the  Holy  Spirit  is 
given  to  those  who  resist  him  designedly  and  perseveringly  ;  "for 
in  conversion  God  makes  out  of  the  unwilling,  willing  men,  and 
dwells  in  the  willing,"  as  Augustine  says. 

Expressions  of  the  ancient  and  modern  teachers  of  the  church, 
like  these  also  occur: — Deus  trahit,  sed  volentem  frahit ;  that  is, 
God  drawSj  but  draws  the  willing  ;  again  :  Ihminia  voluntas  in 
conversione  non  est  otiosa,  sed  agit  aliquid  ;  that  is,  the  w'ill  of 
man  is  not  inactive  in  conversion,  but  perfomis  a  pai-t.  Since  such 
expressions  are  introduced  contrary  to  the  doctrine  of  the  grace  of 
God,  for  the  confirmation  of  the  false  opinion  respecting  the  pow- 
ers of  man's  freewill  in  his  conversion,  we  hold  that  they  do  not 
correspond  to  the  form  of  sound  doctrine  ;  and  accordingly,  when 
conversion  to  God  is  mentioned,  they  ought  reasonably  to  be  avoided. 

It  is  rightly  taught  however,  on  the  contrary,  that  in  conversion, 
God,  through  the  drawing,  that  is,  the  influence,  of  the  Holy  Spir- 
it, makes  willing  men  out  of  the  obstinate  and  unwilling;  and  that 
after  such  conversion,  in  the  daily  exercise  of  repentance,  the  re- 
generated will  of  man  does  not  remain  inactive,  but  co-operates  in 
all  the  works  of  the  Holy  Spirit,  which  he  performs  through  us. 

9.  Also,  when  Dr.  Luther  writes,  that  the  will  of  man  in  his  con- 
version, remains  purely  passive,  that  is,  that  it  does  nothing  at  all, 
this  declaration  is  to  be  understood  respeciu  divince  graii:£  in  ac~ 
czndendis  novis  'niotibus ;  that  is,  when  the  Spirit  of  God,  through 
the  hearing  of  the  Word,  or  through  the  use  of  the  holy  Sacra- 
ments, reaches  the  will  of  man,  and  effects  the  new  birth  or  con- 
version. For  when  the  Holy  Spirit  has  effected  and  accomplished 
this  w^ork,  and  through  his  divine  power  and  operation  alone,  has 
changed  and  renewed  the  will  of  man,  this  new  will  of  man  is  an 
instrument  and  organ  of  .God  the  Holy  Spirit,  so  that  it  not  only 
accepts  grace,  but  also  co-operates  in  subsequent  works  of  the 
Holy  Spirit. 

Consequently,  before  tl>e  conversion  of  man,  there  are  but  two 
efficient  causes  found  producing  conversion,  namely,  the  Holy 
Spirit,  and  the  Word  of  God  as  the  instrument  of  the  Holy  Spirit, 
througli  whic'i  he  effects  conversion,  and  which  man  is  to  hear ;  he 
cannot,  however,  have  faith  in  it  and  acc:pt  i'  throjgh  his  own 


560  FORMULA    OF    CONCORD. EPITOME. 

powers,  but  exclusively  through  the  grace  and  operation  of  God 
the  Holy  Spirit. 

III.  OF  JUSTIFICATION  BY  FAITH. 

The  chief  question  in  this  controversy. 

As  our  churches  unanimously  confess,  according  to  the  Word  of 
God,  and  according  to  the  contents  of  the  Augsburg  Confession, 
that  we  miserable  sinners  become  righteous  before  God,  or,  are 
justified  and  saved,  through  faith  in  Christ  only-,  and  as,  conse- 
quently, Christ  alone  is  our  righteousness,  who  is  true  God  and 
man,  since  in  him  the  divine  and  human  natures  are  personally 
united,  Jer.  23,  6 ;  1  Cor.  1,  30 ;  2  Cor.  5,  21,  the  question  has 
arisen: — According  to  which  nature  is  Christ  our  righteousness? 
And  thus  two  errors  which  conflict  with  each  other,  have  disturbed 
several  of  our  churches. 

For,  the  one  party  has  maintained  that  Christ  is  our  righteous- 
ness according  to  his  divinity  alone,  \vhen  he  dwells  in  us  through 
faith;  and  that,  as  compared  with  his  divinity,  dwelling  in  us  through 
faith,  the  sins  of  all  men  are  regarded  as  a  drop  of  w^ater  in  the 
great  sea.  On  the  contrary,  others  have  maintained  that  Christ  is 
our  righteousness  before  God  accordins:  to  his  human  nature  alone. 

AFFIRMATIVE. 

The  pure  doctrine  of  the  Christian  church  opposed  to  both 
of  these  errors. 

1.  In  opposition  to  both  the  errors  now  specified,  we  believe, 
teach,  and  confess  unanimously,  that  Christ  is  our  righteousness, 
neither  according  to  the  divine  nature  alone,  nor  yet  according  to- 
the  human  nature  alone,  but  the  lohole  Christ  accordins"  to  both- 
natures,  in  or  through  that  obedience  alone  which  he,  as  God  and 
man,  rendered  to  the  Father  even  unto  death,  and  by  which  he  has 
merited  for  us  forgiveness  of  sins  and  eternal  life  ;  as  it  is  written, 
Rom.  5,  19:  "  For  as  by  one  man's  disobedience  many  were  made 
sinners,  so  by  the  obedience  of  one  shall  many  be  made  righteous." 

2.  Accordingly,  we  believe,  teach,  and  confess,  that  our  righte- 
ousness before  God  is  this — that  God  forgives  us  our  sins  out  of 
pure  grace,  without  any  regard  to  our  antecedent,  present,  or  sub- 
sequent works,  merit,  or  worthiness  ;  granting  and  imputing  to  us 
the  righteousness  of  the  obedience  of  Christ ;  on  account  of  which- 


OF    JUSTIFICATION   BY   FAITH.  ($^% 

righteousness  we  are  received  into  favor  with  God  and  reputed  as 
just. 

3.  We  believe,  teach,  and  confess,  that  faith  alone  is  the  medium 

and  instrument,  by  which  we  apprehend  Christ ;  and  thus  we  also 
apprehend  that  righteousness  which  avails  before  God,  in  Christ,  for 
whose  sake  this  faith  is  imputed  to  us  for  righteousness,  Rom.  4,  5. 

4.  We  believe,  teach,  and  confess,  that  this  justifying  faith  is 
not  a  mere  knowledge  of  the  history  concerning  Christ,  but  so  great 
a  gift  of  God,  that  thereby  we  rightly  acknowledge  Christ  our  Re- 
deemer in  the  word  of  the  Gospel,  and  trust  in  him,  namely,  that 
we  have  forgiveness  of  sins  by  grace  for  the  sake  of  his  obedience 
alone,  and  are  accounted  holy  and  righteous  before  God  the  Fath- 
er, and  shall  obtain  eternal  life. 

O.  We  believe,  teacli,  and  confess,  that  according  to  the  phrase- 
ology of  the  holy  Scriptures,  the  word  to  justify,  in  this  article, 
signifies  to  absolve,  that  is,  to  pronounce  a  sentence  of  release  from 
sin,  as  illustrated  in  the  following  passage :  "  He  that  justifieth 
the  wicked,  and  he  that  condemneth  the  just,  even  they  both  are 
abomination  to  the  Lord,"  Prov.  17,  15;  again,  "Who  shall  lay 
any  thing  to  the  charge  of  God's  elect  ?  It  is  God  that  justifieth," 
Rom.  8,  33. 

And  whenever,  instead  of  the  word  justification,  the  words  re- 
generation and  renewal  of  life  are  employed,  as  is  done  in  the  Apo- 
logy of  the  Augsburg  Confession,  these  words  must  be  understood 
in  the  above  sense.  For,  elsewhere  these  expressions  imply  the 
renewal  of  man,  betw-een  which  and  justification  by  faith,  a  distinc- 
tion is  made  wdth  propriety. 

6.  We  also  believe,  teach,  and  confess,  that  notwithstanding 
many  weaknesses  and  imperfections  still  adhere  to  true  believers 
and  the  truly  regenerated  even  to  their  death,  yet  they  should  not 
for  that  reason  doubt,  either  concerning  the  righteousness  which  is 
imputed  to  them  through  faith,  or  concerning  the  salvation  of  their 
souls  ;  but  rather  firmly  believe  that  for  Christ's  sake,  according  to 
the  promise  and  word  of  the  holy  Gospel,  they  have  a  merciful  God. 

7.  Wc  believe,  tccich,  and  confess,  that  for  the  preservation  of 
the  pure  doctrine  concerning  the  righteousness  of  faith  before  God, 
the  particulcB  exc/i/siivp,  that  is,  the  following  words  of  the  holy 
apostle  Paul,  by  which  the  merit  of  Christ  is  Avholly  separated  from 
our  works,  and  the  honor  attributed  to  Christ  alone,  are  to  be 
maintained  witli  special  diligence,  as  when  the  holy  apostle  Paul 
writes,  "  hy  grace,"  Eph.  2,  o,  S  ;  "  freely,"  Rom.  3, 24  ;  "  with- 
out the  law,'*  Rom.  3,  21,  Gal.  3,  11  ;  "without  works/'  Rom. 

71 


/i-t^:^ 


>■ 


562  FORMULA    OP    CONCORD. — EPITOME. 

4,  6 ;  "  without  the  deeds  of  the  law,"  Rom.  3,  28  ;  all  of  which 
words  signify  alike  that  we  are  righteous  and  saved  through  faith 
in  Christ  alone. 

8.  We  believe,  teach,  and  confess,  that  although  an  antecedent 
contrition  with  subsequent  good  works,  does  not  pertain  to  this  article 
of  justification  before  God,  yet  a  justifying  faith  must  not  be  imag- 
ined to  consist  in  any  wise  with  an  evil  intention  to  sin  and  to  act 
contrary  to  conscience ;  but,  after  man  is  justified  through  faith,  true 
and  living  faith  worketh  by  love.  Gal.  5,  6.  Hence  good  works 
always  follow  justifying  faith,  and  are  certainly  found  with  it,  when 
it  is  true  and  living  ;  as  it  is  never  alone,  but  is  always  accompanied 
by  love  and  hope. 

ANTITHESIS    OR    NEGATIVE. 

Rejection  of  opposite  and  false  doctrines. 

Accordingly  we  reject  and  condemn  all  the  following  errors : 

1.  That  Christ  is  our  righteousness  according  to  the  divine  na- 
ture alone. 

2.  That  Christ  is  our  righteousness  according  to  the  human  na- 
ture alone. 

3.  That  in  the  declarations  of  the  Prophets  and  Apostles,  in  which 
justification  by  faith  is  spoken  of,  the  words  to  justify  and  to  be  jus- 
tified, should  not  signify,  to  declare,  or  be  declared,  free  from  sin, 
and  to  obtain  forgiveness  of  sins  ;  but,  to  be  made  in  reality  just 
before  God,  in  consequence  of  the  love  of  virtue,  and  of  the  works 
which  flow  from  love,  infused  by  the  Holy  Spirit. 

4.  That  faith  views  not  the  obedience  of  Christ  alone,  but  his  di- 
vine nature,  so  fiir  as  the  same  dwells  and  works  in  us,  and  that 
through  such  indwelling  our  sins  are  covered. 

5.  That  faith  is  such  a  reliance  on  the  obedience  of  Christ  as  can 
exist  and  remain  in  a  person,  who  has  not  truly  repented  and  sub- 
sequently exhibited  love,  but  who,  against  his  own  conscience,  pei-- 
sists  in  sinning. 

6.  That  not  God  himself  dwells  in  believers,  but  only  the  gitts 
of  God. 

7.  That  faith  saves,  because  the  renewal  which  consists  in  love 
towards  God  and  our  neighbor,  is  begun  in  us  by  faith. 

8.  That  faith  has  indeed  the  pre-eminence  in  justification ;  but 
that  nevertheless  our  renewal  and  love  pertain  also  to  our  justifi- 
cation before  God,  and  that  while  they  are  not  the  principal  cause 


OF    GOOD    WORKS.  563 

of  our  righteousness,  still  our  righteousness  before  God,  without 
this  love  anil  renewal,  would  not  be  complete  or  perfect. 

9.  That  believers  are  justified  before  God  and  saved,  at  the  same 
time,  through  the  imputed  righteousness  of  Christ,  and  through 
the  new  obedience  which  was  begun,  or  partly  through  the  impu- 
tation of  the  righteousness  of  Christ,  and  partly  through  the  new 
obedience  which  was  begun. 

10.  That  the  promise  of  grace  is  appropriated  to  us  through 
faith  in  the  heart,  and  also  through  the  confession  which  is  made 
with  the  lips,  and  through  other  virtues. 

11.  That  faith  does  not  justify  without  good  works ;  so  that 
good  works  are  required  as  necessary  to  righteousness,  and  that 
without  their  presence  no  man  can  be  justified. 


IV.  OF  GOOD  WORKS. 

The  chief  question  in  the  controversy  concerning  good  works. 

With  respect  to  the  doctrine  concerning  good  works,  two  differ- 
ent controversies  arose  in  several  churches. 

1-  First,  several  theologians  disagreed  among  themselves  in  re- 
ference to  the  following  declarations  ;  the  one  party  wrote  : — 

Good  works  are  necessary  to  salvation :  It  is  impossible  to  be 
saved  without  good  works ;  again :  No  one  has  ever  been  saved 
without  good  works. 

The  others,  on  the  contrary,  maintained — 

That  good  works  are  pernicious  to  salvation. 

2.  Afterwards  another  disagreement  occurred  between  several 
theologians  concerning  the  two  words,  necessary  and  free.  The 
one  party  contended  that  the  word  necessary  ought  not  to  be  used 
concerning  the  new  obedience,  which  does  not  flow  from  necessity 
and  constraint,  but  from  a  vokmtary  mind.  The  other  party  raain- 
tained  the  word  necessary,  because  this  obedience  does  not  depend 
on  our  free  choice,  but  the  regenerated  are  in  duty  bound  to  render 
such  obedience. 

This  discussion  concerning  those  words  afterwards  led  to  a  con- 
troversy concerning  the  mailer  in  itself;  the  one  party  contended 
that  the  law  should  not  at  all  he.  urg<^d  among  Christians,  but  the 
people  should  be  admonishcfl  to  good  works  out  of  the  holy  Gos- 
pel alone.      This  the  oilier  pnrtv  opposed. 


564  FORMULA    OF    CONCORD. EPITOME. 

AFFIRMATIVE. 

Pure  doctrine  of  the  Christian  church  in  relation  to  these  con- 
troversies. 

For  the  purpose  of  afFordincr  a  complete  explanation  and  decision 
of  this  controversy,  we  set  forth  the  following  las  our  doctrine,  faith, 
and  confession : 

1.  That  good  works  certainly  and  undoubtedly,  like  the  fruit  of 
a  good  tree,  follow  true  faith,  that  is  to  say,  not  a  dead  but  a  liv- 
ing faith. 

2.  We  also  believe,  teach,  and  confess,  that  good  works  should 
be  entirely  excluded  when  the  subject  of  our  salvation  is  discussed, 
as  also  we  do  with  regard  to  the  article  of  justification  before  God, 
in  conformity  to  the  clear  words  and  testimony  of  the  Apostle,  when 
he  writes  thus  :  "  Even  as  David  also  describeth  the  blessedness  of 
the  man  unto  whom  God  imputeth  righteousness  without  works, 
saying.  Blessed  are  they  whose  iniquities  are  forgiven,  and  whose 
sins  are  covered,"  Rom.  4,  6,  7  ;  again,  "  For  by  grace  are  ye 
saved  through  faith  ;  and  that  not  of  yourselves ;  it  is  the  gift  of 
God :  not  of  works,  lest  any  man  should  boast,"  Eph.  2,  8,  9. 

3.  We  also  believe,  teach,  and  confess,  that  all  men,  but  especi- 
ally those  who  are  regenerated  and  renewed  through  the  Holy 
Spirit,  are  under  obligation  to  do  good  works. 

4.  And  in  this  sense,  the  words,  necessity,  shall,  and  must,  are 
used  in  a  correct  and  Christian  manner,  even  in  regard  to  the  re- 
generated ;  and  they  are  in  no  way  contrary  to  the  form  of  sound 
words. 

6.  Yet  by  the  words,  necessity  and  necessary,  when  speaking  of 
the  regenerated,  we  should  understand,  not  a  constraint,  but  the 
due  obedience  oidy  which  true  believers  render  so  far  as  they  are 
regenerated,  not  from  compulsion  of  the  law,  but  from  a  voluntary 
mind,  since  they  are  no  more  under  the  law,  but  under  grace,  Rom, 
6,  14,  15 ;  7,  6 ;  8,  14. 

6.  Accordingly  we  also  believe,  teach,  and  confess,  that  when  it 
is  said,  "  The  regenerated  perform  good  works  out  of  a  free  or  vol- 
untary mind,"  it  should  not  be  understood  as  if  it  lay  in  the  will 
or  choice  of  the  regenerated  person  to  do  good  or  to  omit  it,  when 
he  pleases,  and  that  he  could  still  retain  his  faith,  although  he  should 
persevere  in  sin  designedly. 

7.  Yet  this  is  to  be  understood  not  otherwise  than  Christ  the 
Lord  and  his  apostles  themselves  have  declared,  namely,  concern- 
ing the  freed  spirit,  that  it  performs  these  services,  not  through  fear 


OF    THE    LAW    AND    THE    GOSPEL.  565 

of  punishment,  like  a  servant,  but  through  love  of  righteousness, 
like  a  child,  Rom.  8,  15. 

8.  This  freedom  of  the  spirit,  however,  in  the  elect  children  of 
God  is  not  perfect,  but  it  is  encumbered  with  great  weakness,  as  St. 
Paul,  Rom.  7,  14-25 ;  Gal.  5,  17,  complains  concerning  himself. 

9.  This  weakness  the  Lord  does  not,  however,  impute  to  his 
elect,  for  the  sake  of  Christ  the  Lord;  as  it  is  written,  Rom.  8,  1: 
"  There  is,  therefore,  now  no  condemnation  to  them  which  are  in 
Christ  Jesus." 

10.  We  believe,  teach,  and  confess,  moreover,  that  works  do  not 
preserve  or  secure  faith  and  salvation  in  us,  but  the  Spirit  of  God 
alone,  through  faith;  of  whose  presence  and  indwelling,  good  works 
are  the  evidence. 

NEGATIVE. 

False  doctrines  opposed  to  the  former. 

1.  We  accordingly  reject  and  condemn  expressions  or  doctrines 
like  these : — that  good  works  are  necessary  to  salvation  ;  again, 
that  no  one  has  ever  been  saved  without  good  works  ;  again,  that 
it  is  impossible  to  be  saved  without  good  v/orks. 

2.  We  reject  and  condemn  this  naked  expression  as  offensive  and 
pernicious  to  Christian  discipline,  namely,  when  it  is  said :  good 
works  are  injurious  with  respect  to  salvation. 

For  especially  in  these  latter  times,  is  it  no  less  necessary  to  en- 
courage the  people  to  a  Christian  life  and  to  good  works,  and  to 
remind  them  of  the  importance  of  exercising  themselves  in  good 
works,  for  the  manifestation  of  their  faith  and  their  gratitude  to 
God,  than  it  is  necessary  to  guard  against  intermingling  works  in 
the  article  concerning  justification ;  since  men  can  incur  condemna- 
tion, as  well  through  an  Epicurean  conception  concerning  faith,  as 
through  a  Papistical  and  Pharisaical  trust  in  their  ow'n  works 
and  merits. 

3.  We  also  reject  and  condemn  the  doctrine,  that  faith  and  the 
indwelling  of  the  Holy  Spirit  are  not  lost  through  wilful  sin,  but 
that  the  saints  and  elect  retain  the  Holy  Spirit,  even  if  they  are 
led  to  commit  adultery  and  other  sins,  and  persevere  in  them. 

V.  OF  THE  LAW  AND  THE  GOSPEL. 

The  chief  question  in  this  controversy. 

W^hether  the  preaching  of  the  holy  Gospel  be  properly,  not  only 
a  preaching  of  grace,  that  announces  the  forgiveness  of  sins  to  us, 


00Q.  FORMULA    OF    CONCORD. EPITOME. 

but  also  a  preaching  of  repentance,  reproving  the  sin  of  unbelief, 
which  is  not  reproved  in  the  law,  but  through  the  Gospel  alone. 

AFFIRMATIVE. 

Pure  doctrine  of  the  Word  of  God. 

1.  We  believe,  teach,  and  confess,  that  the  distinction  between 
the  Law  and  the  Gospel,  as  a  peculiarly  glorious  light,  is  to  be 
maintained  in  the  church  with  the  greatest  fidelity,  so  that  the 
Word  of  God  may  be  rightly  divided,  according  to  the  admonition 
of  St.  Paul,  2  Tim.  2,  15. 

2.  We  believe,  teach,  and  confess,  that  the  Laia  is  properly  a 
divinely  revealed  doctrine,  teaching  that  which  is  right  and  pleas- 
ing to  God,  and  rebuking  all  that  is  sinful  and  contrary  to  the  will 
of  God. 

3.  Therefore  all  portions  of  Scripture  which  reprove  sin,  really 
belong  to  the  preaching  of  the  laVv'. 

4.  But  the  Gospel  is  properly  a  system  of  doctrine,  teaching  that 
which  man,  who  has  not  kept  the  law  and  is  condemned  by  it, 
should  believe ;  namely,  that  Christ  has  atoned  and  made  satisfac- 
tion for  all  sins,  and  obtained  and  procured  for  him,  without  any 
merit  on  his  part,  remission  of  sins,  righteousness  which  abides  be- 
fore God,  and  eternal  life. 

5.  Inasmuch,  however,  as  the  word  Gospef  is  not  always  used 
in  one  and  the  same  sense  in  the  holy  Scriptures,  from  which  cir- 
cumstance indeed,  this  controversy  originally  sprang, — we  believe, 
teach,  and  confess  that,  when  by  the  word  Gospel,  the  whole  doctrine 
of  Christ  which  he  proclaimed  during  his  ministry,  and  his  apostles 
.after  him,  is  understood,  (in  which  sense  it  is  used  in  Mark  1,  14, 
15 ;  Acts  20,  24,)  it  then  may  be  rightly  said  and  written  that  the 
:Gospel  is  the  preaching  of  repentance  and  remission  of  sins. 

6.  But  when  the  Law  and  the  Gospel,  as  also  Moses  as  a  teacher 
of  the  Law,  and  Christ  as  a  preacher  of  the  Gospel,  are  com- 
pared, we  believe,  teach,  and  confess,  that  the  Gospel  is  not  a 
preaching  of  repentance,  reproving  sin,  but  properly  speaking 
nothing  less  than  a  declaration  and  preaching  of  consolation  and  of 
joyful  news,  neither  reproving  nor  terrifying,  but  consoling  the 
conscience  against  the  terrors  of  the  law,  pointing  to  the  merits  of 
Christ  alone,  and  by  its  cheering  declarations  respecting  the  grace 
and  favor  of  God,  obtained  through  the  merits  of  Christ,  restoring 
peace  to  it. 

7.  With  respect  to  the  revelation  of  sins,  the  veil  of  Moses  covers 
the  eyes  of  all  persons,  as  long  as  they  hear  the  mere  preaching  of 


/ 


OF  THE  LAW  AND  THE  GOSPEL.  567 

the  law,  and  hear  nothing  concerning  Christ.  Thus  they  do  not 
learn  from  the  law  to  perceive  their  sins  rightly,  but  either  become 
presumptuous  hypocrites  like  the  Pharisees,  or  they  despair  like 
Judas ;  hence  Christ,  Matt.  5,  21,  sqq. ;  Rom.  7, 14,  takes  the  law 
in  his  hands,  and  explains  it  spiritually,  and  thus  through  the  law 
the  wrath  of  God  in  its  whole  extent,  is  revealed  from  heaven 
against  all  sinners,  Rom.  1,  18,  and  then  first  they  learn  from  it 
to  perceive  their  sins  rightly  ;  this  knowledge  Moses  never  could 
have  conveyed  to  them. 

While,  therefore,  on  the  one  hand,  the  preaching  of  the  suffer- 
ings and  death  of  Christ,  the  Son  of  God,  is  full  of  severity  and 
terror,  and  points  out  the  wrath  of  God,  by  which  people  are 
first  rightly  led  into  the  law,  after  the  veil  of  Moses  is  removed, 
and  clearly  perceive  what  great  things  God  requires  of  them  in 
the  law,  none  of  which  they  are  able  to  observe,  which  renders  it 
necessary  for  them  to  seek  all  their  righteousness  in  Christ  alone : 

8.  Yet,  on  the  other  hand,  as  long  as  the  suffering  and  death  of 
Christ,  place  the  wrath  of  God  before  our  eyes  and  terrify  man- 
kind, so  long  is  this  not  a  declaration  of  the  Gospel,  but  an  exhi- 
bition of  the  law  and  of  Moses ;  it  is  consequently  a  work  foreign 
from.  Christ's,  by  which  he  advances  to  his  peculiar  office,  which  is 
to  preach  the  grace  of  God,  to  console,  and  to  make  alive ;  this  is 
properly  the  preaching  of  the  Gospel. 

NEGATIVE. 

The  contrary  doctrine,  which  is  rejected. 

Accordingly  we  reject  and  hold  as  false  and  pernicious,  the  doc- 
trine, that  the  Gospel  is  properly  a  preaching  of  repentance,  or 
a  reproving,  accusing,  and  condemning  of  sins,  and  not  solely  a 
preaching  of  grace  ;  for  by  such  a  doctrine,  the  Gospel  is  again 
transformed  into  a  teaching  of  the  law,  the  merits  of  Christ,  and 
the  holy  Scripture  are  obscured.  Christians  are  deprived  of  true 
consolation,  and  the  door  is  opened  again  to  Papistical  errors  and 
superstitions. 

VI.  OF  THE  THIRD  USE  OF  THE  LAW. 

The  chief  question  in  this  controversy. 

Inasmuch  as  the  law  was  given  to  man  for  three  purposes : — 
First,  that  through  it  external  discipline  might  be  preserved  and 
the    unruly  and  disobedient  might  be  restrained ;   secondly,  that 


568  FORMULA    OF    CONCORD. EPITOME. 

through  it  men  might  be  led  to  a  knowledge  of  their  sins ;  thirdly, 
that  after  their  regeneration  and  the  experience  that  the  flesh  still 
clings  to  them,  they  might  have  a  certain  rule,  according  to  which 
they  should  direct  and  regulate  their  whole  lives :  a  controversy 
has  arisen  between  some  few  theologians  concerning  the  third  use 
of  the  law  ;  namely,  Whether  it  is  to  be  inculcated,  and  its  observ- 
ance to  be  urged  among  regenerated  Christians  too,  or  not.  The 
one  party  maintained  the  affirmative,  the  other  denied  the  last  pro- 
position. 

AFFIRMATIVE. 

The  true  Christian  doctrine  concerning  this  controversy. 

1.  We  believe,  teach,  and  confess,  that,  although  those  who  sin- 
cerely believe  in  Christ  and  are  truly  converted  to  God,  are  liber- 
ated through  Christ,  and  acquitted  from  the  curse  and  constraint 
of  the  law,  yet  they  are  not,  for  this  reason,  without  law,  but 
they  are  redeemed  by  the  Son  of  God,  in  order  that  they  should 
exercise  themselves  in  it  day  and  night,  Psalm  1,  2 ;  119,  1,  sqq. 
For  our  first  parents  did  not  live  v\athout  law,  even  before  the  fall ; 
in  their  hearts  the  law  of  God  was  written,  when  they  were  crea- 
ted in  the  image  of  God,  Gen.  2,  16  sqq. ;  3,  3. 

2.  We  believe,  teach,  and  confess,  that  the  preaching  of  the  law 
is  to  be  urged  with  diligence,  not  only  among  those  who  have  no 
faith  in  Christ,  and  who  are  impenitent,  but  also  among  those  who 
truly  believe  in  Christ,  who  are  truly  converted  to  God,  who  are 
regenerated,  and  who  are  justified  through  faith. 

3.  For  even  if  they  are  regenerated,  and  renewed  in  the  spirit 
of  their  mind,  yet  this  regeneration  and  this  renovation  are  not 
perfect  in  this  world,  but  are  only  commenced.  And  believers  are, 
in  the  spirit  of  their  mind,  engaged  in  a  continual  struggle  against 
the  flesh,  that  is,  this  corrupt  nature,  which  adheres  to  us  till 
death.  Gal.  5,  17  ;  Rom.  7,  23.  And  on  account  of  the  old  Adam, 
who  still  dwells  in  the  understanding,  the  will,  and  all  the  powers 
of  man,  it  is  necessary  that  the  law  of  God  should  be  presented  as 
a  light  to  them,  in  order  that  they  may  not,  in  their  own  religious 
exercises,  devise  any  mode  of  worship  which  the  law  of  God  does 
not  appoint ;  and  also  in  order  that  the  old  Adam  may  not  use  his 
own  will,  but  be  constrained,  not  only  by  the  admonitions  and  mena- 
ces of  the  law,  but  also  by  chastisements  and  plagues,  against  his 
will,  to  follow  and  yield  himself  captive  to  the  Spirit.  (1  Cor.  9, 
27 ;  Rom.  6,  12 ;  ckl.  6,  14 ;  Psalm  119,  1,  sqq. ;  Heb.  12,  1.) 


OF  THE  lord's  suppek.,  569 

4.  Touching  the  difference  between  the  works  of  the  law,  and 

the  fruits  of  the  Spirit,  we  believe,  teach,  and  confess,  that  the 
works  which  are  done  according  to  the  kiw,  are  called,  and  really 
are,  works  of  the  law,  as  long  as  they  are  extorted  from  man  by 
the  dread  of  punishment  and  by  the  threatening  of  the  wrath  of  God. 

5.  But  the  fruits  of  the  Spirit  are  those  works  which  the  Spirit 
of  God,  dwelling  in  believers,  performs  through  the  regenerated, 
and  which  are  done  by  the  believers,  so  far  as  they  are  regenera- 
ted, voluntarily  and  freely  as  if  they  had  received  no  command, 
heard  no  threat,  and  expected  no  reward.  In  this  manner  then  the 
children  of  God  live  in  the  Ihav,  and  conduct  themselves  according 
to  the  law  of  God  ;  which  manner  of  living  St.  Paul  in  his  Epistles, 
calls  the  law  of  Christ,  and  the  law  of  the  mind,  Rom.  7,  25 ;  8, 
2,  7 ;  Gal.  6,  2. 

6.  Thus  the  law  remains,  both  with  the  penitent  and  the  impen- 
itent, with  regenerated  and  unregenerated  men,  one  only  law, 
namely,  the  immutable  will  of  God.  And  the  difference,  so  far  as 
it  pertains  to  obedience,  is  in  tlie  persons  alone,  of  whom  he  who 
is  not  yet  regenerated,  renders  to  the  law,  through  constraint  and 
with  unwillingness,  that  which  is  required  of  him,  (as  also  the  re- 
generated do  according  to  the  flesh,)  but  the  believer,  without  con- 
straint, but  with  a  free  and  willing  spirit,  so  far  as  he  is  regenera- 
ted, renders  such  obedience  as  no  threat  of  the  law  could  ever  ex- 
tort from  him. 

NEGATIVE. 

False  doctrine  rejected. 

Accordingly  we  reject  as  pernicious  and  false,  and  as  adverse  to 
Christian  discipline  and  true  piety,  the  doctrine,  which  asserts 
that  the  law  should  not  be  enforced  in  the  way  and  manner  men- 
tioned above,  among  Christians  and  true  believers,  but  only  among 
unbelievers,  infidels,  and  the  impenitent. 

VII.  OF  THE   LORD'S  SUPPER. 

Although  the  Zwinglian  teachers  are  not  to  be  reckoned  among 
the  number  of  theologians  receiving  the  Augsburg  Confession, 
from  whom  they  withdrew  at  the  time  when  this  Confession  was 
delivered  ;  yet  since  they  now  attempt  to  obtrude  themselves  upon 
the  latter,  and  to  circulate  their  error  under  the  cover  of  this  Chris- 
tian Confession,  we  shall  give  the  necessary  information  also  con- 
cerning this  dissension. 

72 


^^a  [J^-^^^ 


570  FORMULA   OF    CONCORD. EPITOME. 

The  chief  controversy  between  our  doctrine  and  that  of  the  sacra- 
mentarians,  with  respect  to  this  article. 

Whether  the  true  body  and  blood  of  our  Lord  Jesus  Christ,  are 
or  are  not  truly  and  essentially,  or  substantially,  present  in  the  Lord's 
Supper,  administered  with  the  bread  and  wine,  and  received  with 
the  lips,  by  all  those  who  use  this  sacrament,  be  they  worthy  or 
unworthy,,  good  or  evil,  believing  or  unbelieving  ;  being  received  by 
the  beheving  unto  consolation  and  life,  but  by  the  unbelieving  unto 
judgment.  The  sacramentarians  maintain  the  negative,  we  the 
affirmative. 

For  the  purpose  of  explaining  this  controversy,  it  is  in  the  first 
place  to  be  observed,  that  there  are  two  different  classes  of  sacra- 
mentarians. Some  are  gross  sacramentarians,  w^ho,  as  indeed  they 
/  I  believe  in  their  hearts,  allege  in  clear  and  explicit  words,  that  in 
the  Lord's  Supper^  nothing  more  than  bread  and  wine  are  present, 
administered,  and  received  with  the  lips.  But  others  are  artful 
and  the  most  j^ernicious  of  all  sacramentariiins  ;  these  in  part  use 
our  words  most  speciously,  and  pretend  that  they  also  believe  a 
real  presence  of  the  true,  essential,  or  substantial,  body  and  blood 
of  Christ  in  the  holy  sacrament  of  the  Lord's  Supper ;  yet  they 
maintain,  that  this  comes  to  pass  spiritually,,  through  faith.  Now, 
under  these  specious  words  tl>ey  conceal  the  gross  opinion  of  the 
former  class,  namely,  that  in  the  Lord's  Supper,  there  is  nothing 
present,  and  received  with  the  lips,  beside  the  bread  and  wine. 
For  with  them  the  word  spiritually  signifies  nothing  else  than  the 
Spirit  of  Christ,  or  the  virtue  of  the  absent  body  of  Christ,  and  his 
merit,  which  latter  is  present ,'  but  they  assert  that  the  body  of 
Christ  is  in  no  way  or  manner  present,  but  only  remains  in  the 
highest  heaven  above,  to  whom  in  heaven  we  must  elevate  our- 
selves in  the  thoughts  of  our  faith,  and  there,  but  by  no  means  in 
connection  with  the  bread  and  w^ine  of  the  Lord's  Supper,  we  must 
seek  his  body  and  blood. 


AFFIRMATIVE. 

Confession  of  the  pure  doctrine  concerning  the  holy  sacrainent  of 
the  Lord^s  Supper,  in  opposition  to  the  sacramentarians . 

1.  We  believe,  teach,  and  confess,  that  in  the  Lord's  Supper, 
the  body  and  blood  of  Christ  are  truly  and  essentially,  or  substan- 
tially, present,  and  with  the  bread  and  wine  are  truly  administered 
and  received. 


OF    THE    LORD  S    SUPPER. 


571 


2.  We  believe,  teach,  and  confess,  that  the  words  of  the  testa- 
ment of  Christ,  are  not  to  be  understood  otherwise  than  according 
to  their  literal  sense,  so  that  the  bread  does  not  signify  the  absent 
body  of  Christ,  and  the  wine,  the  absent  blood  of  Christ,  but  on 
account  of  their  sacramental  union,  the  bread  and  wine  are  truly 
the  body  and  blood  of  Christ. 

3.  With  respect  to  the  consecration,  we  believe,  teach,  and 
confess,  that  the  presence  of  the  body  and  blood  of  Christ  in 
the  holy  .sacrament  of  the  Lord's  Sup}-)er,  is  not  effected  by  the 
work  of  any  man,  or  by  the  declaration  of  the  minister,  but  that  it 
is  to  be  ascribed  wholly  to  the  omnipotent  power  of  our  Lord 

Jesus  Christ  alone.  '    i,,\.^, 

4.  But  we,  moreover,  believe,  teach,  and  hold  unanimously,  that 

in  the  use  of  this  holy  sacrament,  the  words  of  the  institution  of      >'    ' 
Christ,  are  in  no  wise  to  be  omitted,  but  are  to  be  publicly  recited,      /^  *    . 
as  the  Apostle  writes:   "  The  cup  of  blessing,  which  we  bless,"    (    "  U y^t 
&X..,  1  Cor.  10, 16.     And  this  blessing  takes  place  through  the  re- 
citation of  the  words  of  Christ. 

o.  But  the  grounds  on  which  we  maintain  our  position  in  this 
controversy  with  the  sacramentarians,  are  such  as  Dr.  Luther  has 
laid  down  in  his  Larger  Confession  concerning  the  sacrament  of 
the  Lord's  Supper. 

The  first  is  this  article  oi  our  Christian  faith: — Jesus  Christ  is 
true,  essentia],  natural,  perfect  God  and  man,  in  one  person,  in- 
separable and  undivided. 

The  second: — That  the  right  hand  of  God  is  everywhere,  and 
that  at  this  right  hand,  Christ,  according  to  his  human  nature,  is  sea- 
ted, in  deed  and  in  truth,  and  consequently  reigns,  not  as  being  ab- 
sent but  present,  and  has  in  his  hands  and  under  his  feet,  all  that  is 
in  heaven  and  on  earth ;  at  that  right  hand,  according  to  the  Scrip- 
tures, Eph.  1,  22,  no  man  nor  angel  but  the  Son  of  Mary  alone,  is 
seated  ;  hence  he  is  also  able  to  perform  that  which  has  been  asserted. 

The  third: — That  the  Word  of  God  is  neither  deceitful  nor  untrue* 

The  fourth : — That  God  knows  and  has  within  his  power  various 
modes,  in  which  he  can  at  any  time  be  present  in  a  place,  and  is  not 
confined  to  that  one  which  philosophers  call  local  or  circumscribed. 

T).  We  believe,  teach,  and  confess,  that  the  body  and  blood  of 
Christ  are  received  with  bread  and  wine,  not  only  spiritually  throuo;h  / 
fiiith,  but  also  orally  or  with  the  lips;  yet  not  in  a  Capernaitic,  but 
in  a  supernatural  and  heavenly  manner,  on  account  of  the  sacramen- 
tal union.  This  is  clearly  shown  by  the  words  of  Christ,  when  he 
says :  "  Take,  eat^  and  drink,"  which  was  done  liy  the  Apostles;  {ot 


572 


FORMULA    OF    CONCORD. EPITOME. 


it  is  written  :  "  And  they  all  drank  of  it,"  Mark  14,  23.  And  like- 
wise St.  Paul  says  :  "  The  bread  which  we  break,  is  it  not  the  commu- 
nion of  the  body  of  Christ?"  1  Cor.  10,  16.  That  is,  whoever  eats 
this  bread,  eats  the  body  of  Christ.  This  the  most  eminent  ancient 
teachersof  the  church,  Chrysostom,  Cyprian,  Leo  I.,  Gregory,  Am- 
brose, and  Augustine,  also  unanimously  testify. 

7.  We  believe,  teach,  and  confess,  that  not  only  the  truly  believ- 
ing and  the  worthy,  but  also  the  unworthy  and  the  unbelieving,  re- 
ceive the  true  body  and  blood  of  Christ.  Yet  the  latter  receive 
them,  not  unto  life  and  comfort,  but  unto  judgment  and  condemna- 
tion, if  they  are  not  converted,  and  do  not  repent,  1  Cor.  11,  27,  29. 

For,  although  they  reject  Christ  as  a  Savior,  they  must  still, 
even  against  their  will,  admit  him  as  a  strict  judge,  who  as  being 
present,  exercises  and  manifests  judgment  in  the  case  of  impenitent 
guests,  even  as  he  by  his  presence  works  life  and  consolation  in  the 
hearts  of  the  truly  believing  and  worthy  guests. 

8.  We  also  believe,  teach,  and  confess,  that  there  is  but  one  spe- 
cies of  unworthy  guests  :  namely,  those  who  do  not  believe.  Con- 
cerning these  it  is  written,  John  3,  18  :  '''  He  that  believeth  not  is 
condemned  already."  This  condemnation  is  rendered  greater  and 
more  heavy  through  an  unworthy  use  of  this  holy  sacrament,  1 
Cor.  11,  29. 

9.  We  believe,  teach,  and  confess,  that  no  true  believer,  as  long- 
as  he  retains  a  living  faith,  however  weak  it  may  be,  receives  unto 
judo-ment  this  holy  sacrament,  which  was  instituted  especially  on  ac- 
count of  Christians  who  are  weak  in  faith,  yet  penitent,  for  the  con- 
solation and  confirmation  of  their  weak  faith. 

10.  We  believe,  teach,  and  confess,  that  all  the  worthiness  of  the 
guests  at  this  heavenly  feast,  consists  in  the  most  holy  obedience  and 
perfect  merit  of  Christ  alone, — which  we  apply  to  ourselves  through 
true  faith  ;  and  of  this  application  we  receive  the  assurance  through 
this  sacrament, — and  by  no  means  depends  on  our  virtues  or  interior 
and  exterior  preparations. 


NEGATIVE. 

Contrary  doctrine  of  the  sacramentarians  cond.emncd. 

On  the  other  hand,  we  unanimously  reject  and  condemn  all  the 
following  erroneous  articles,  which  are  repugnant  to  the  doctrine, 
the  simple  faith,  and  the  sincere  confession  concerning  the  Supper 
of  Christ,  which  we  have  now  recited  : 

1.  The  Papistical  iransnh.stantiation,  that  is  when  it  is  taught  by 


OF    THE   lord's    SUPPER.  573 

the  Papists,  that  bread  and  wine  in  the  Lord's  Supper,  lose  their 
substance  and  natural  essence  or  character,  and  thus  are  annihilated ; 
and  that  these  elements  are  in  such  a  manner  transmuted  into  the 
body  of  Christ,  that  the  external  form  alone  remains. 

2.  The  Papistical  sacrifice  of  the  mass,  offered  up  for  the  sins  of 
the  living  and  the  dead. 

3.  The  sacrilegious  institution,  according  to  which  only  one  part 
of  the  Sacrament  is  given  to  the  laity,  and  contrary  to  the  express 
words  of  the  testament  of  Christ,  the  cup  is  withheld  from  them,  so 
that  they  are  robbed  of  the  blood  of  Christ. 

4.  The  doctrine,  that  the  words  of  the  testament  of  Christ  are 
not  to  be  understood  or  believed  simply  as  they  read,  but  that  they 
are  obscure  expressions,  and  that  therefore  their  true  sense  must  first 
be  sought  in  other  portions  of  Scripture. 

5.  That  in  the  holy  sacrament  of  the  Lord's  Supper,  the  body  of 
Christ  is  not  received  orally  with  the  bread,  but  that  bread  and  wine 
alone  are  received  with  the  lips ;  and  that  the  body  of  Christ  is  re- 
ceived only  spiritually,  through  faith. 

6.  That  bread  and  wine  in  this  holy  sacrament,  are  nothing  more 
than  signs,  by  which  Christians  recognize  each  other. 

7.  That  bread  and  wine  are  only  figures,  images,  and  types  of  the 
far-distant  body  and  blood  of  Christ. 

8.  That  bread  and  wine  are  nothing  more  than  memorials,  seals, 
and  pledges,  by  which  we  are  assured  that  when  faith  soars  upwards 
into  heaven,  it  there  becomes  a  participant  of  the  body  and  blood  of 
Christ,  as  truly  as  we  eat  and  drink  bread  and  wine  in  the  Lord's 
Supper. 

9.  That  the  assurance  and  confirmation  of  our  fl^ith  in  the  Lord's 
Supper,  are  effected  through  the  external  signs  of  bread  and  wine 
alone,  and  not  through  the  true,  present  body  and  blood  of  Christ. 

10.  That  in  the  holy  Supper,  only  the  virtue,  operation,  and  merit 
of  the  absent  body  and  blood  of  Christ,  are  dispensed. 

IL  That  the  body  of  Christ  is  inclosed  in  heaven,  in  such  a  mode 
that  he  can  in  no  manner  be  present  at  the  same  time,  in  many,  or 
all  places  on  earth  where  his  holy  Supper  is  celebrated. 

12.  That  Christ  could  neither  promise  nor  exhibit  the  essential, 
or  substantial,  presence  of  his  body  and  blood  in  the  holy  Supper, 
since  the  nature  and  the  properties  of  his  assumed  human  nature,  can 
neither  bear  nor  admit  of  it. 

13  That  God  with  all  his  omnipotence  is  not  able  (which  is  a 
fearful  saying)  to  provide  that  the  body  of  Christ  shall  be  essential- 
ly, or  substantially,  present  at  one  time,  in  more  than  one  place. 


574  FORMULA    OP    CONCORD. EPITOME, 

14.  That  the  presence  of  the  body  and  blood  of  Christ  in  the  holy 
Supper,5is  caused  or  effected,  not  by  the  almighty  word  of  the  tes- 
tament of  Christ,  but  by  faith. 

lo.  That  believers  should  not  seek  the  body  of  Christ  in  the  bread 
and  wine  of  the  holy  Supper,  but  that  they  should  raise  their  eyes 
from  the  bread  to  heaven,  and  there  seek  the  body  of  Christ. 

16.  That  unbelieving,  impenitent  Christians  receive,  not  the  true 
body  and  blood  of  Christ  in  the  holy  Supper,  but  bread  and  wine  alone. 

17.  That  the  worthiness  of  the  guests  at  this  heavenly  feast,  de- 
pends not  exclusively  upon  true  faith  in  Christ,  but  also  upon 
external  human  preparation. 

18.  That  true  believers  also,  who  have  and  retain  a  genuine,  pure, 
and  living  faith  in  Christ,  can  receive  this  sacrament  unto  judgment, 
on  account  of  the  imperfections  which  remain  in  their  external 
deportment. 

19.  That  bread  and  wine,  the  external  visible  elements,  in  the 
holy  Sacrament,  should  be  adored. 

20.  Likewise  we  commit  to  the  just  judgment  of  God,  all  the 
bold,  derisive,  and  blasphemous  questions  (which  decency  forbids  us 
to  recite)  and  all  expressions,  which  are  most  blasphemously  and 
offensively  employed  after  a  gross,  carnal,  Capernaitic  and  abomina- 
])le  manner,  by  the  sacramentarians,  concerning  the  supernatural, 
and  heavenly  mysteries  of  this  sacrament. 

21.  We  therefore,  hereby  entirely  deny  the  Capernaitic  [or  gross, 
physical,  John  6,  24,  51,  sqq.]  eating  of  the  body  of  Christ,  which 
the  sacramentarians,  against  the  testimony  of  their  own  conscience, 
and  after  all  our  manifold  protestations,  maliciously  assign  to  us,  for 
the  purpose  of  bringing  odium  on  our  doctrine  among  their  hearers, 
as  if  we  taught  that  his  flesh  is  torn  in  pieces  with  the  teeth,  and 
dioested  like  other  food.  On  the  contrary,  we  hold  and  believe,  ac- 
cording to  the  express  words  of  the  testament  of  Christ,  a  true,  yet 
supernatural  eating  of  the  body  of  Christ,  as  also  such  a  drinking  of 
his  blood.  But,  this  eating  and  drinking,  the  senses  or  reason  of 
man  cannot  comprehend  ;  but  our  understanding,  in  this  matter,  as 
in  all  other  articles  of  faith,  is  brought  into  captivity  to  the  obedi- 
ence of  Christ,  2  Cor.  10,  5.  For  this  mystery  is  revealed  in  the 
Word  of  God  alone,  and  is  comprehended  by  faith  alone. 

VIII.  OF  THE  PERSON  OF  CHRIST. 

Out  of  the  controversy  concerning  the  holy  sacrament  of  the  Lord's 
Supper,  a  dissension  has  arisen  between  the  avowed  theologians  of 


OF    THE    PERSON    OF    CHRIST.  '575 

the  Augsburg  Confession,  and  the  Calvinists,  (who  have  disturbed 
some  other  theologians  also,)  concerning  the  person  of  Christ,  the 
two  natures  in  Christ,  and  their  properties. 

The  chief  question  in  this  controversy. 

The  principal  subject  of  debate,  was : — Whether  the  divine  and 
human  natures,  as  also  the  properties  of  each,  on  account  of  the  per- 
sonal union,  have  communion  with  each  other  realiter,  that  is,  in 
deed  and  in  truth,  in  the  person  of  Christ,  and  how  far  this  commu- 
nion extends. 

The  sacramentarians  affirmed,  that  the  divine  and  human  natures 
in  Christ  are  personally  united  in  such  a  manner  that  neither  com- 
municates anything  to  the  other  realiter,  that  is,  in  deed  and  in  truth, 
which  is  peculiar  to  itself,  but  that  their  mere  names  are  mutually 
communicated.  For,  as  they  assert,  unio  facit  communia  nomina, 
that  is,  the  personal  union  makes  nothing  more  than  the  names  com- 
mon, to  wit,  that  God  is  called  man,  and  man  God  ;  yet  in  such  a 
manner,  that  realiter,  that  is,  in  deed  and  in  truth,  God  has  nothing 
common  with  the  humanity,  and  the  humanity  nothing  v;ith  the  di- 
vinity, as  far  as  its  majesty  and  its  properties  are  concerned.  But 
the  contrary  opinion  was  maintained  against  the  sacramentarians, 
by  Dr.  Luther  and  those  who  coincided  with  him. 

AFFIRMATIVE. 

Pure  doctrine  of  the  Christian  church,  concerjiing  the  per- 
son of  Christ. 

For  the  purpose  of  explaining  this  controversy  and  deciding  it  ac- 
cording to  the  analogy  of  our  Christian  faith,  we  declare  that  our 
doctrine,  faith,  and  confession,  are  the  following : 

1.  That  the  divine  and  human  natures  in  Christ  are  personally 
united,  so  that  there  are  not  two  Christs,  one  the  Son  of  God,  the 
other  the  Son  of  man  ;  but  the  one  and  the  same  Christ  is  the  Son 
of  God  and  the  Son  of  man,  Luke  1,  J35 ;  Rom.  9,  5. 

2.  We  believe,  teach,  and  confess,  that  the  divine  and  human 
natures  are  not  conuningled  into  one  essence,  or  substance,  and  that 
the  one  is  not  changed  into  the  other;  but  that  each  nature  retains 
its  essential  properties,  which  never  can  become  the  properties  of 
the  other. 

•').  The  attributes  of  the  divine  nature  are  these  :  to  be  omnipo- 
tent, eternal,  infinite;,  and  according  to  the  property  of  that  nature 


576  FORMULA    OF    CONCORD. EPITOME. 

and  its  essential  character :  to  be  of  itself  omnipresent,  to  know  all 
things,  &c.  All  these  never  become  the  attributes  of  the  hu- 
man nature. 

4.  The  attributes  of  the  human  nature  are  these :  to  be  a  corpo- 
real creature,  to  consist  of  flesh  and  blood,  to  be  finite  and  circum- 
scribed, to  suffer,  to  die,  to  ascend,  to  descend,  to  move  from  place 
to  place,  to  hunger,  to  thirst,  to  experience  cold,  heat,  or  similar 
thing-s.     These  never  become  the  attributes  of  the  divine  nature. 

5.  But  since  the  divine  and  human  natures  are  united  personally, 
that  is,  in  one  person,  we  believe,  teach,  and  confess,  that  this  per- 
sonal or  hypostatic  union  is  not  such  a  connection  or  combination 
that  neither  nature  can  personally,  that  is,  by  reason  of  personal 
union,  possess  any  property  in  common  w^ith  the  other,  as  it  occurs 
in  the  combination  which  takes  place  when  two  pieces  of  wood  are 
glued  together,  a  case  in  which  neither  piece  imparts  any  property 
to  the  other,  nor  receives  any  from  it.  But  here  there  is  in  the 
highest  degree  a  communion  which  God  really  maintains  with  the 
man  ;  and  from  this  personal  union  and  the  exalted  and  ineffable 
communion  which  thence  results,  proceeds  all  that  is  said  and  believ- 
ed concerning  God  as  man,  and  concerning  the  man  Christ  as  God. 
This  union  and  communion  of  natures,  the  ancient  teachers  of  the 
church  explain  by  the  similitude  of  red-hot  iron,  and  also  by  the 
union  of  body  and  soul  in  man. 

6.  Hence  we  believe,  teach,  and  confess,  that  God  is  man,  and 
man  God  ;  which  could  not  be,  if  the  divine  and  the  human  natures 
had  no  communion  at  all  with  each  other. 

For  how  could  the  man,  the  Son  of  Mary,  truly  be,  or  with  truth 
be  called  God,  or  the  Son  of  God  the  most  High,  if  his  humanity 
were  not  personally  united  with  the  Son  of  God,  and  thus  realiter^ 
that  is,  in  deed  and  in  truth,  had  nothing  in  common  with  the  latter, 
except  the  mere  name  of  God  ? 

7.  Hence  we  believe,  teach,  and  confess,  that  the  Virgin  Mary 
did  not  conceive  and  bring  forth  simply  a  mere  man,  but  the  true 
Son  of  God  ;  for  which  reason  she  is  also  rightly  called,  and  she  is 
truly  the  mother  of  God. 

8.  Wherefore  we  also  believe,  teach,  and  confess,  that  it  was  not 
a  mere  man  only  who  suffered  for  us,  died,  was  buried,  who  descended 
into  hell,  rose  from  the  dead,  ascended  into  heaven,  and  was  raised 
to  the  majesty  and  almighty  power  of  God  ;  but  a  man  whose  human 
nature  has  a  union  and  a  communication  with  the  Son  of  God  so  in- 
expressibly intimate  as  to  become  one  person  with  him. 

9.  Wherefore  the  Son  of  God  truly  suffered  for  us,  but  neverthe- 


/^^ 


^  (.7"^'^  «>V«V-^  ">>* 


OF   THE   PERSON   OK    CHRIST.  577 

less  according  to  the  property  of  his  human  nature,  which  he  assum-  »^  ^^ 
ed  in  the  unity  of  his  divine  nature  and  made  his  own,  so  that  he 
might  be  able  to  suffer  and  to  become,  as  our  high-priest,  the  Qausg.. 
of  our  rficonciliation  with  God,  as  it  is  written:  "They  crucified,, 
the  Lord  of  glory,"  and  "  the  church  of  God  which  he  hath  pur- 
chased with  his  own  blood,"  1  Cor.  2,  8  ;  Acts  20,  28. 

10.  Hence  we  believe,  teach,  and  confess,  that  the  Son  of  man  is 
exalted  realiter,  that  is,  in  deed  and  in  truth,  according  to  the  hu- 
man nature,  to  the  right  hand  of  the  omnipotent  majesty  and  power 
of  God,  because  the  man  was  taken  up  in  God,  when  he  was  con- 
ceived in  his  mother's  womb  by  the  Holy  Ghost,  and  his  human  na- 
ture was  personally  united  with  the  Son  of  the  Most  High. 

11.  This  majesty  Christ  always  possessed  according  to  the  per- 
sonal union ;  and  yet  he  divested  himself  of  it  in  the  state  of  his  hu- 
miliation, Phil.  2,  7;  and  for  this  reason  he  truly  increased  in  all 
wisdom  and  favor  with  God  and  man,  (Luke  2,  52 ;)  hence  he  did 
not  always  manifest  this  majesty,  but  only  when  it  seemed  good  to 
him  to  do  so,  until  he  wholly  and  entirely  laid  aside  the  form  of  a 
servant, — but  not  however  his  human  nature, — after  his  resurrection, 
and  was  established  in  the  full  use,  revelation,  and  manifestation  of 
the  divine  majesty,  and  thus  entered  into  his  glory.  He  consequent- 
ly now,  not  only  as  God,  but  also  as  man,  knows  all  things,  is  able 
to  do  all  things,  is  present  to  all  creatures,  and  has  under  his  feet  and 
in  his  hands,  (John  13,  3,)  all  that  is  in  heaven  and  on  earth,  and 
under  the  earth,  as  he  himself  testifies  :  "  All  power  is  given  unto 
me  in  heaven  and  in  earth,"  Matt.  28,  18.  And  St.  Paul,  Eph.  4, 
10,  says  :  "  He  ascended  up  far  above  all  heavens,  that  he  might  fill 
all  things ;"  this  power  v/hich  he  possesses,  he  can  exercise  everv 
where,  being  omnipresent,  and  all  things  are  possible  and  known 
to  him. 

12.  Hence  he  is  also  able,  and  it  is  altogether  easy  for  him,  in  the 
holy  sacrament  of  the  Lord's  Supper,  to  impart  his  true  body  and 
blood,  being  present ;  and  this  is  done,  not  according  to  the  mode  or 
property  of  the  human  nature,  but  according  to  the  mode  and  pro- 
perty of  the  right  hand  of  God,  as  Dr.  Luther  says  in  our  Christian 
Catechism  ;  which  presence  of  Christ  in  his  holy  Suf)per,  is  not  earth- 
ly nor  Capernaitic,  but  nevertheless  most  true  and  essential,  or  sub- 
stantial, as  the  words  of  his  testament  declare,  Matt.  26,  26  :  This 
is — this  IS  my  body,  &c. 

By  this  doctrine,  faith,  and  confession  of  ours,  the  person  of  Christ 
is  not  divided,  as  it  was  by  the  doctrme  of  Nestorius,  who  denied 
the  communicatio  idiomatum,  that  is,  the  true  communication  of  the 

73 


578  FORMULA    OF    CONCORD. EPITOMK. 

properties  of  both  natures  in  Christ,  and  thus  divided  the  person,  as 
referred  to  by  Luther  in  his  book  concerning  the  Councils ;  nor  are 
the  natures  together  with  their  properties,  mingled  with  each  other 
in  one  essence,  which  was  the  erroneous  doctrine  of  Eutyches  ;  nor 
is  the  human  nature  in  the  person  of  Christ  denied  or  abolished  ;  nor 
is  the  one  nature  changed  into  the  other ;  but  Christ  is,  and  remains 
to  all  eternity,  God  and  man  in  one  undivided  person.  And  this, 
next  to  the  holy  Trinity,  is  the  highest  mystery,  as  the  Apostle  tes- 
tifies, 1  Tim.  3,  16 ;  on  which  our  whole  consolation,  life,  and  sal- 
vation depend. 

NEGATIVE. 

Contrary  and  false  doctrines  concerning  the  person  of  Christ. 

Accordingly  we  reject  and  condemn,  as  repugnant  to  the  Word  of 
God  and  to  our  pure  Christian  faith,  all  the  following  erroneous 
articles : 

1.  That  God  and  man  in  Christ  are  not  one  person,  but  that  one 
is  the  Son  of  God,  and  another  is  the  Son  of  man,  as  Nestorius  irra- 
tionally maintained. 

2.  That  the  divine  and  the  human  natures  are  commingled  in  one 
essence,  and  that  the  human  nature  is  changed  into  the  Deity,  as  Eu- 
tyches asserted. 

3.  That  Christ  is  not  true,  natural,  eternal  God,  as  Arius 
maintained. 

4.  That  Christ  does  not  possess  a  true  human  nature  consisting 
of  body  and  soul,  as  Marcion  vainly  imagined. 

5.  That  the  personal  union  etfects  a  communion  of  titles  and 
names  only. 

G.  That,  to  say  that  God  is  man,  or  that  man  is  God,  is  a  mere 
phrase  or  mode  of  speaking;  for  that  the  divinity  has  realiter,  that 
is,  in  deed  and  in  truth,  nothing  in  common  with  the  humanity,  and  the 
humanity  nothing  in  common  v»'ith  the  divinity. 

7.  That,  to  say,  "  the  Son  of  God  died  for  the  sins  of  the  world," 
or,  "  the  Son  of  man  is  become  Almighty,"  implies  merely  a  com- 
munication in  words,  without  an  actual  communication  of  properties. 

8.  That  the  human  nature  in  Christ  has  become  an  infinite  essence, 
or  being,  like  the  divine,  and  that,  owing  to  this  effusion  upon  or 
in  the  human  nature,  of  this  essential  and  communicated  power  or 
property,  and  its  separation  from  God,  the  human  nature  at  length 
is,  like  the  divine  nature,  present  everywhere. 


OF    THE    PERSON    OF    CHRIST.  579 

9.  That  the  human  nature  was  made  equal  to  the  divine  nature 
in  respect  to  its  substance,  or  essence,  or  its  essential  and  divine 
properties. 

10.  That  the  human  nature  of  Christ  is  locally  expanded  in  or 
over  all  places  in  heaven  and  on  earth, — which  property  is  not  to  be 
attributed  even  to  the  divine  nature. 

11.  That  it  is  impossible  for  Christ,  on  account  of  the  properties 
of  the  human  nature,  to  be  present  at  the  same  time  in  more  than 
one  place  with  his  body,  much  less  everywhere. 

12.  That  his  mere  humanity  alone  suffered  for  us,  and  redeemed 
us,  and  that  the  Son  of  God  in  reality  had  no  communion  with  it  in 
suffering, — as  if  all  this  in  no  respect  concerned  him. 

13.  That  Christ  is  present  with  us  on  earth,  in  the  word,  in  the 
sacraments,  and  in  all  our  sorrows,  according  to  his  divinity  alone, 
and  that  this  presence  does  not  at  all  concern  his  human  nature  ; — ac- 
cording to  which  assertion,  since  he  has  redeemed  us  through  his  suf- 
ferings and  death,  he  has  nothing  more  to  do  with  us  upon  earth,  in 
respect  to  his  humanity. 

14.  That  the  Son  of  God,  who  assumed  human  nature,  docs  not, 
since  he  has  laid  aside  the  form  of  a  servant,  perform  all  the  works 
of  his  omnipotence,  in,  through,  and  with  his  human  nature,  but 
a  few  only,  and  in  such  place  alone  where  the  human  nature  is  lo- 
cally present. 

15.  That,  according  to  the  human  nature,  he  is  by  no  means  capa- 
ble of  receiving  omnipotence  and  other  properties  of  the  divine  na- 
ture,— which  is  against  the  express  declaration  of  Christ,  Matt.  26, 
IS :  "  All  power  is  given  unto  me  in  heaven  and  in  earth."  And 
St.  Paul,  Col.  2,  9,  says :  "  In  hiin  dwelleth  all  the  fulness  of  the 
Godhead  bodily." 

IG.  That  there  is  given  to  him  the  greatest  power  in  heaven  and 
on  earth,  in  this  sense,  that  it  is  greater  and  more  than  that  which 
is  given  to  all  angels  and  other  creatures ;  but  that  he  has  no  com- 
munion with  the  omnipotence  of  God,  and  that  this  is  not  given  to 
him.  Hence  they  who  make  this  assertion,  devise  a  media  jjotentia^ 
that  is,  a  power  between  the  almighty  power  of  GcA  and  the  power 
of  creatures,  which  is  given  to  Christ  according  to  his  humanity 
through  his  exaltation,  and  which  is  less  than  the  ahnighty  power 
of  God,  but  greater  than  the  power  of  all  other  creatures. 

17.  That  Christ  according  to  his  human  spirit  has  a  certain  limit, 
namely,  how  much  he  shall  know ;  and  that  he  knows  no  more  than 
is  due  to  him,  and  necessary  that  he  should  know  for  the  execution 
of  his  office  as  judge. 


5S0  FORMULA    OP    CONCORD. EPTTOMK. 

IS.  That  Christ  has  not  yet  a  perfect  knowledge  of  God  and  of 
all  his  works ; — although  it  is  written  concerning;  Christ :  "  In  whom 
are  hid  all  the  treasures  of  wisdom  and  knowledge,"     Col.  2,  3. 

19.  That,  according  to  his  human  spirit,  it  is  impossible  for  Christ 
to  know  that  which  was  from  eternity,  that  which  now  takes  place 
everywhere,  and  that  which  is  yet  to  occur  in  all  eternity. 

20.  We  also  reject  and  condemn  the  explanation  and  blasphemous 
perversion  of  this  passage,  Matt.  2S,  18  :  "  All  power  is  given  unto 
me,"  &c., — agreeably  to  which  all  power  in  heaven  and  on  earth 
was  restored  to  Christ  according  to  his  divine  nature,  at  his  resur- 
rection and  ascension  to  heaven ;  as  if  according  to  his  divinity  also 
he  had  laid  aside  and  abandoned  it  in  the  state  of  his  humiliation. 
For,  by  this  doctrine,  not  only  are  the  words  of  the  testament  of  Christ 
perverted,  but  thedoor  is  also  opened  to  the  heresy  of  the  Arians,  which 
long  ago  has  been  condemned  ;  so  that  ultimately  the  eternal  divinity 
of  Christ  will  be  denied,  and  thus  Christ,  together  with  our  salvation, 
will  be  wholly  and  entirely  lost  to  us,  if  this  false  doctrine  is  not 
contradicted  by  us,  supported  as  we  are  by  the  solid  and  perpet- 
ual foundation  of  God's  Word  and  our  universal  Christian  faith. 


IX.  OF  CHRIST'S  DESCENT  INTO  HELL. 

Chief  controversy  concerning  this  article. 

In  reference  to  this  article,  a  dispute  arose  among  several  theolo- 
gians professing  an  adherence  to  the  Augsburg  Confession,  and  it  was 
asked,  when,  and  in  what  mode,  agreeably  to  our  universal  Christian 
faith,  Christ  the  Lord  descended  to  hell,  and  whether  it  occurred  be- 
fore or  after  his  death  ;  further,  whether  it  took  place  according  to  the 
soul  alone,  or  according  to  the  divinity  alone,  or  with  body  and  soul, 
spiritually  or  corporeally.  It  was  also  disputed,  whether  this  article 
should  be  referred  to  the  passion,  or  to  the  glorious  victory  and 
triumph  of  Christ. 

But  since  the  present,  like  the  foregoing  article,  cannot  be  com- 
prehended by  the  senses  or  by  our  reason,  but  must  be  received  by 
faith  alone,  our  unanimous  opinion  is,  that  there  should  be  no  dis- 
putation concerning  this  matter,  but  that  it  should  be  believed  and 
taught  in  the  most  simple  manner.  And  in  reference  to  it,  let  us 
follow  the  pious  doctrine  of  Dr.  Luther,  who  explained  this  article 
in  a  manner  altogether  Christian,  in  a  sermon  at  Torgau,  A.  D. 
1533,  &c.,  rejectino;  all  useless  and  unnecessary  questions,  and  ad- 


OP    CHURCH    USAGES.  581 

monishing  all  pious  Chrirtians  to  seek  after  a  Christian  simplicity 
of  faith. 

For  it  ought  to  be  sufficient  for  us  to  know,  that  Christ  descended 
into  hell,  and  abolished  it  for  all  believers,  by  delivering  them  from 
the  power  of  death  and  the  devil,  from  eternal  damnation,  and  from 
the  jaws  of  hell ;  but  the  mode  in  which  this  was  etfected  we  should 
not  scrutinize,  but  reserve  the  knowledge  of  it  for  the  world  to  come, 
where  not  only  this  point,  but  also  others  besides,  which  we  here 
simply  believed,  but  could  not  comprehend  with  our  blind  reason, 
will  be  revealed  to  us. 


X.  OF  CHURCH  USAGES  OR  CEREMONIES, 

COMMONLY    CALLED    ADIAPHORA,    OR    THINGS    INDIFFERENT. 

A  controversy  also  arose  among  the  theologians  of  the  Augsburg 
Confession,  concerning  ceremonies  or  church  usages  that  are  neither 
commanded  nor  prohibited  in  the  Word  of  God,  but  are  introduced 
into  the  church  for  the  sake  of  good  order  and  decorum. 

The  chief  controversy  concerning  this  article. 

The  main  question  was,  whether  in  a  time  of  persecution,  and  in 
the  case  of  confession,  even  if  the  enemies  of  the  Gospel  will  not 
agree  with  us  in  doctrine,  we  might  with  a  clear  conscience,  upon 
the  requirement  and  demand  of  our  adversaries,  re-establish  certain 
abrogated  ceremonies,  which  are  in  themselves  things  indifferent, 
and  neither  commanded  nor  prohibited  of  God,  and  thus  conform  to 
the  Papists  in  such  ceremonies  and  indifferent  things,  Adiaphora. 
The  one  party  affirmed  it,  but  the  other  denied  it. 

AFFIRMATIVE. 

The  pure  and  true  doctrine  and  confession  concerning  this  article. 

1.  For  the  purpose  of  deciding  this  controversy  also,  we  state  A 

that  we  believe,  teach,  and  confess  unanimously,  that  the  ceremo-     1 

nies  or  church  usages  which  are  neither  commanded  nor  prohibited   ' 

in  the  Word  of  God,  but  are  instituted  for  the  sake  of  decorum  ,' 

.  .  .  .  ' 

and  good  order  alone,  are  in  and  of  themselves  no  divine  service,  or/ 

worship,  nor  any  part  of  it ;  for  it  is  written,  Matt.  15,  9 :  "In  vainV 

they  do  worship  me,  teaching   for   doctrines   the   commandments 

of  men." 


582  FORMULA    OF    CONCORD. EPITOME. 

2.  We  believe,  teach,  and  confess,  that  the  church  of  God,  in  all 
places  and  at  all  times,  has  power  to  alter  such  ceremonies  accord- 
ing to  circumstances,  as  it  may  be  most  useful  and  edifying  to  the 

I    church  of  God. 

I  f     3.  That,  however,  in  this  matter,  all  levity  and  the  giving  of  of- 
J  fence  should  be  avoided,  and  that  especial  regard  should  be  paid, 

I  with  all  diligence,  to  the  weak  in  faith,  1  Cor.  8,  9  ;  Rom.  14,  3. 

^  4.  We  believe,  teach,  and  confess,  that  in  times  of  persecution,  if 
a  clear  and  firm  confession  of  faith  is  required  from  us,  we  are  not 
to  yield  to  the  enemies  of  the  Gospel  in  these  indifferent  things;  for 
the  Apostle  writes :  "  Stand  fast,  therefore,  in  the  liberty  wherewith 
Christ  hath  made  us  free,  and  be  not  entangled  again  with  the  yoke 
of  bondage,"  Gal.  5,  1.  Again,  "Be  ye  not  unequally  yoked  to- 
gether with  unbelievers  :  for  what  communion  hath  light  with  dark- 
ness ?"  2  Cor.  6,  14.  Again,  "  To  whom  we  gave  place  by 
subjection,  no,  not  for  an  hour,  that  the  truth  of  the  Gospel  might 
continue  with  you,"  Gal.  2,  5.  For  in  such  case,  the  question  no 
longer  concerns  indifferent  things,  but  rather  the  maintenance  of  the 
truth  of  the  Gospel  and  of  Christian  liberty,  lest  a  manifest  idolatry 
be  confirmed  and  the  weak  in  faith  be  offended.  In  these  things  we 
can  concede  nothing  to  the  adversaries ;  our  duty  requires  us  to  pro- 
nounce our  confession  in  purity  and  candor,  and  patiently  bear  in 
consequence  of  it,  whatever  God  sends  upon  us,  and  whatever  he 
may  allow  the  enemies  of  his  Word  to  inflict  on  us. 

/     5.  We  also  believe,  teach,  and  confess,  that  no  church  should  con- 
demn another  because  one  observes  more  or  less  of  those  outward  cer- 

1  eraonies  which  God  has  not  commanded,  than  the  other,  if  thev  agree 

I  in  other  respects,  that  is,  in  the  doctrine  and  in  all  its  articles,  as  also 
'^j  in  a  right  use  of  the  holy  sacraments,  according  to  the  well-known 

I  saying:  Dissonantia  jejunii,  non  dissolvit  consonaniia'ni  fidci ;  a 

\  difference  in  fasts  does  not  destroy  the  agreement  in  matters  of  faith. 

NEGATIVE. 

False  doctrine  concerning  this  article. 

Accordingly  we  reject  and  condemn  as  false  and  contrary  to  the 
„  Word  of  God,  the  following  doctrines  : 

1.  That  the  commandments  and  ordinances  of  men  in  ecclesiasti- 
cal affairs,  considered  in  themselves,  should  be  held  as  a  service  or 
worship  of  God,  or  as  a  part  of  divine  service,  in  the  churches. 

2.  When  such  ceremonies,  commandments,  and  ordinances  are  by 
force  obtruded  upon  the  church  of  God  as  necessary,  in  opposition 
to  the  Christian  liberty  which  the  church  has  in  external  things. 


<31^^'K..--C^- '^-"^   '  '-'f' 


I 


OF  god's  foreknowledge  and  election.  583 

3.  Also,  the  assertion,  that  in  times  of  persecution  when  a  public 
confession  is  required,  we  might  conform  to  the  will  of  the  enemies 
of  the  Gospel,  in  these  indifferent  things  and  ceremonies,  or  agree 
with  them, — a  course  which  would  be  highly  detrimental  to  the 
cause  of  truth. 

4.  And  also  when  such  external  ceremonies  and  indifferent  things 
are  abolished  on  the  supposition  that  the  church  of  God  is  not  at 
liberty,  according  to  circumstances,  to  observe  one  or  more  of  these 
ceremonies,  when  deemed  to  be  useful  or  edifying.  i 

XI.  OF  GOD'S  FOREKNOWLEDGE  AND  ELECTION. 

No  public  controversy  has  arisen  among  the  theologians  of  the 
Augsburg  Confession,  concerning  this  article.  But  since  it  is  a  con- 
solatory article,  when  rightly  handled,  and  also  in  order  that  no  of- 
fensive disputation  may  arise  in  the  progress  of  time,  it  is  also  ex- 
plained in  this  writing. 

AFFIRMATIVE. 

The  pure  and  true  doctrine  concerning  this  article. 

1.  In  the  first  place,  the  difference  between  prescientia  and  pre- 
destinatio,  or  the  foreknowledge  and  the  eternal  election  of  God, 
ought  to  be  accurately  observed. 

2.  For  the  foreknowledge  of  God  is  nothing  else  than  that  God 
knows  all  things  before  they  come  to  pass,  as  it  is  written :  "  But 
there  is  a  God  in  heaven  that  reveaieth  secrets,  and  maketh  known 
to  the  king  Nebuchadnezzar  \vhat  shall  be  in  the  latter,"  Daniel,  2,2S. 

'J.  This  foreknowledge  pertains  alike  to  the  good  and  to  the  evil, 
but  is  not  the  cause  of  evil  or  of  sin,  by  im.pelling  men  to  commit 
wicked  acts.  For  sin  derives  its  origin  from  the  devil  and  from  the 
wicked  and  perverted  will  of  man.  Nor  is  this  foreknowledge  the 
cause  of  the  destruction  of  men,  which  must  be  imputed  to  them- 
selves :  but  it  only  controls  the  evil,  and  assigns  bounds  to  its  pro- 
gress and  continuance,  so  that  although  an  evil  in  itself,  it  may 
nevertheless  conduce  to  the  salvation  of  God's  elect. 

4.  But  predestination,  or  the  eternal  election  of  God,  pertains  to 
the  good  and  beloved  children  of  God  alone;  and  it  is  a  cause  of 
their  salvation,  which  is  his  work,  and  for  which  he  provides  all 
that  is  appropriate  to  it.     Upon  this  predestination  their  salvation  is 


584  FORMULA    OF    CONCORD. EPITOME. 

SO  firmly  founded,  that  the  gates  of  hell  cannot  prevail  against  it, 
John  10,  28 ;  Matt.  16,  18i 

5.  This  predestination  of  God  is  not  to  be  sought  out  in  God's  se- 
cret counsel,  but  in  the  Word  of  God,  in  which  it  is  revealed. 

6.  But  the  Word  of  God  leads  us  to  Christ,  who  is  the  book  of 
life,  in  which  are  written  and  elected  all  those  who  shall  be  eternally 
saved,  as  it  is  written :  "  According  as  he  hath  chosen  us  in  hira 
(Christ)  before  the  foundation  of  the  world,"  Eph.  1,  4. 

7.  Christ  calls  to  himself  all  sinners,  and  promises  a  rest  to  them; 
and  it  is  his  earnest  desire  that  all  men  should  come  to  him,  and  per- 
mit themselves  to  be  helped.  To  these  he  offers  himself  in  the 
Word  as  a  Redeemer,  and  wishes  them  to  hear  it,  and  not  close  their 
ears,  or  despise  the  Woril.  To  this  end  he  promises  the  aid,  power, 
and  operation  of  the  Holy  Spirit,  and  divine  aid  that  we  may  abide 
in  faith  and  obtain  eternal  salvation. 

8.  We  should,  therefore,  not  judge  concerning  our  election  to 
eternal  life,  either  from  our  reason,  or  from  the  law  of  God,  lest  we 
should  be  led  into  a  dissolute  and  Epicurean  life,  or  fall  into  despair. 
For  pernicious  thoughts,  which  it  is  difficult  to  resist,  are  awakened 
in  the  hearts  of  those  who  follow  the  mere  dictates  of  their  own  rea- 
son in  this  matter: — "If  God  has  elected  me  to  salvation,  (they 
say)  I  cannot  be  condemned,  although  I  do  what  I  please."  And 
on  the  other  hand  :  "If  I  am  not  elected  to  eternal  life,  no  good 
thing  that  I  may  do,  can  avail ;  all  my  efforts  are  made  in  vain." 

9.  But  the  true  view  concerning  predestination,  must  be  derived 
from  the  holy  Gospel  of  Christ  alone,  in  which  it  is  clearly  testified 
that "  God  hath  concluded  them  all  in  unbelief,  that  he  might  have 
mercy  upon  all ;"  and  "  he  is  not  willing  that  any  should  perish,  but 
that  all  should  come  to  repentance,"  and  believe  in  Christ  the  Lord. 
Ezek.  33,  11,  and  18,  23 ;  Rom.  11,  32 ;  2  Pet.  3,  9 ;  1  John  2,  2. 

10.  Now  this  doctrine  is  salutary  and  consolatory  to  those  who 
regard  the  revealed  will  of  God,  and  pursue  the  order  which  St. 
Paul  in  his  Epistle  to  the  Romans  observes ;  for  he  first  leads  men 
to  repentance,  to  a  knowledge  of  sin,  to  faith  in  Christ,  to  obedience 
to  God's  commands,  before  he  speaks  concerning  the  mystery  of  the 
eternal  election  of  God. 

11.  Now,  the  text,  Matt.  22,  14 :  "  Many  are  called,  but  few  are 
chosen" — does  not  imply  that  God  does  not  desire  to  save  all  men, 
but  the  cause  [of  the  damnation  of  the  wicked]  is  that  they  either 
do  not  hear  the  Word  of  God  at  all,  but  obstinately  contemn  it, 
closing  their  ears  and  hardening  their  hearts,  and  thus  obstruct  the 


OF  god's  foreknowledge  and  election.  585 

ordinary  means  of  access  of  the  Holy  Spirit,  so  that  he  cannot  per- 
form his  work  in  them  ;  or,  if  they  have  heard  it,  they  again  neglect 
and  disregard  it ;  of  which  neither  God  nor  his  election,  but  their 
own  wickedness  is  the  cause,  2  Pet.  2,  1,  sqq. ;  Luke  11,  49,  52 ; 
Heb.  12,  25,  sqq. 

12.  A  Christian  should  embrace  this  article  concerning  the  eter- 
nal election  of  God,  so  far  only  as  it  is  revealed  in  the  Word  of  God. 
For  the  Word  of  God  presents  unto  us  Christ  as  the  book  of  life, 
which  he  opens  and  reveals  to  us  through  the  preaching  of  the 
Gospel,  as  it  is  written :  "  Whom  he  did  predestinate,  them  he 
also  called,"  Rom.  8,  30.  Therefore,  in  Christ  we  should  seek 
the  eternal  election  of  the  Father,  who  decreed  in  his  eternal,  divine 
counsel,  that  besides  those  who  acknowledge  Christ  to  be  his  Son 
and  truly  believe  in  him,  he  will  save  no  one.  We  must  banish 
from  our  minds  other  thoughts  which  flow  not  from  God,  but  from 
the  insinuations  of  the  evil  Spirit,  through  which  he  attempts  to 
diminish,  or  even  to  take  away  entirely  from  us,  the  sweet  conso- 
lation which  we  can  derive  from  this  salutary  doctrine,  by  which 
we  are  assured  that  we  are  elected  to  eternal  life  in  Christ,  through 
pure  grace,  without  any  of  our  merit,  and  that  no  one  is  able  to 
pluck  us  out  of  his  hands.  And  he  has  not  only  in  simple  words 
promised  this  gracious  election,  but  he  has  confirmed  it  with  an 
oath,  and  sealed  it  with  the  holy  sacraments,  which  we  can  re- 
member, and  by  which  we  can  be  consoled,  in  our  greatest  trials, 
and  quench  the  fiery  darts  of  the  devil. 

13.  In  the  mean  while  we  should  use  our  utmost  endeavors  to 
live  according  to  the  will  of  God,  and  to  make  our  calling  sure,  as 
St.  Peter  admonishes  us,  2  Pet.  1,  10,  and  especially  adhere  to  the 
revealed  Word  of  God,  wliich  cannot  and  will  not  disappoint  us. 

14.  By  this  brief  explanation  of  the  eternal  election  of  God,  the 
honor  is  fully  and  entirely  attributed  to  God,  that  he  saves  us 
through  mercy  alone,  according  to  the  purpose  of  his  will,  without 
any  merit  of  our  own  ;  and  besides,  no  cause  is  given  to  any  one 
for  faintheartedness,  or  for  a  dissolute  life. 


nkgative. 

False  (loch  inr   concerfnng  this  article. 

We  therefore  believe  ;in(l   hold,  that  when  the  doctrine  concern- 
ing the  gracious  election  olCJod  to  etrin;)!  life,  is  so  set  forth  that 

71 


586  FORMULA    OF    CONCORD. EPITOME. 

depressed  Christians  cannot  derive  consolation  from  it,  but  are 
rather  brought  into  a  state  of  dejection  or  despair,  or  that  the  im- 
penitent are  confirmed  in  their  hcentiousness,  this  doctrine  is  incul- 
cated, not  according  to  the  Word  and  will  of  God,  but  according 
to  human  reason  and  the  instigation  of  Satan  ;  since  all  that  is  writ- 
ten, as  the  Apostle,  Rom.  15,  4,  testifies,  is  "written  for  our  learn- 
ing, that  we  through  patience  and  comfort  of  the  Scriptures  might 
have  hope."     Accordingly  we  reject  the  following  errors : 

1.  When  it  is  taught,  that  Gfod  is  not  willing  that  all  persons 
should  come  to  repentance,  and  believe  the  Gospel. 

2.  Again,  that  when  God  calls  us,  it  is  not  his  earnest  desire 
that  all  men  should  come  to  him. 

3.  Again,  that  God  is  not  willing  that  all  men  should  be  saved, 
but  without  regard  to  their  sins,  solely  through  the  bare  counsel, 
purpose,  and  will  of  God,  some  are  destined  to  damnation,  so  that 
they  cannot  be  saved. 

4.  Again,  that  the  mercy  of  God,  nnd  the  most  holy  merit  of 
Christ,  are  not  the  only  cause  of  the  election  of  God,  but  that  in 
us  also  there  is  a  cause,  on  account  of  which  God  has  elected  us 
to  eternal  life. 

All  these  doctrines  are  false,  odious,  and  blasphemous,  by  which 
all  the  consolation,  which  Christians  have  in  the  holy  Gospel  and 
in  the  use  of  the  holy  sacraments,  is  taken  away  from  them  ;  and 
far  this  reason  these  doctrines  should  not  be  tolerated  in  the 
church  of  God. 

This  is  a  brief  and  plain  exposition  of  the  controverted  articles, 
which  have  been  taught  or  discussed  by  the  theologians  of  the 
Auo-sburs  Confession  for  some  time,  with  variations  of  sentiment 
amoncy  themselves.  From  this  declaration  every  Christian,  how- 
ever  inexperienced  he  may  be,  can  perceive,  according  to  the  analogy 
of  the  Word  of  God  and  to  the  simple  doctrine  of  the  Catechism, 
the  points  which  are  true  or  false  ;  since  not  only  the  pure  doctrine 
is  recited,  but  also  the  contrary  and  false  doctrines  are  repudiated 
and  rejected,  and  thus  the  controversies,  which  have  arisen,  and 
might  occasion  offence,  arc  fully  decided. 

May  the  omnipotent  God  and  Father  of  our  Lord  Jesus,  grant 
the  grace  of  his  Holy  Sjiirit,  that  we  all  may  be  united  in  him,  and 
constantly  remain  in  this  Christian  union,  which  is  well-pleasing- 
to  him.     Amen. 


587 
XII.  OF  SEVERAL  FACTIONS  AND  SECTS, 

WHICH    NEVER    EMBRACED    THE    AUGSBURG    CONFESSION. 

Lest  by  our  silence,  the  opinions  of  these  factions  and  sects, 
might  be  attributed  to  us  also,  since  we  have  not  made  express 
mention  of  them  in  the  preceding  exposition,  we  have  desired,  in 
conclusion,  only  to  recite  the  articles  in  which  they  err,  and  which 
they  teach  coirtrary  to  our  oft-mentioned  Christian  Faith  and 
Confession. 

ERRONEOUS    ARTICLES    OF    THE    ANABAPTISTS. 

The  Anabaptists  are  divided  into  many  sects,  some  of  which  ad- 
here to  more  errors  than  others  ;  but  in  general  they  profess  a  doc- 
trine which  cannot  be  tolerated  in  the  ecclesiastical,  or  in  the  civil 
and  political,  or  in  the  domestic  relations  of  life. 

Intolerable  articles  connected  with  ecclesiastical  affairs. 

1.  That  Christ  did  not  derive  his  body  and  blood  from  the  Vir- 
gin Mary,  but  brought  the  same  from  heaven  with  him. 

2.  That  Christ  is  not  true  God,  but  only  received  greater  gifts 
of  the  Holy  Ghost,  than  any  other  holy  man  has  received. 

3.  That  our  rio-hteousness  before  God  consists,  not  in  the  merits 
of  Christ  alone,  but  in  our  renewal,  and  consequently  in  the  piety 
in  which  we  walk.  But  this  righteousness  of  the  Anabaptists  is, 
for  the  most  part,  founded  on  a  sanctimoniousness  which  is  of  man's 
selection  and  invention  ;  and  in  reality  it  is  nothing  else  than  a 
new  species  of  Monkery. 

4.  That  infants  which  are  not  "baptized,  are  not  sinners  in  the 
sight  of  God,  but  are  righteous  and  innocent ;  which  in  their  inno- 
cence, since  they  have  not  as  yet  the  use  of  their  reason,  are  sav- 
ed without  Baptism, — of  which  they  have  no  need,  according 
to  the  pretence  of  the  Anabaptists.  Thus  they  reject  the  whole 
doctrine  concerning  original  sin,  and  all  the  truth  depending  on  it. 

r).  That  infants  ai-e  not  to  be  baptized,  until  they  attain  the  use 
of  their  reason  and  are  able  to  make  a  confession  of  faith  themselves. 

6.  That  the  children  of  Christians,  since  tJiey  are  born  of  Chris- 
tian and  believing  parents,  are  holy  and  the  children  ot  God,  even 
without  and  prior  to  baptism.  For  this  reason  they  do  not  highly 
rsteem  Infant   Baptism,  no)-  proinojc  it, — rn?itrary  tn  the  e\prr,^A: 


588  FORMULA     OF     CONCORD. EPITOME. 

words  of  the  promise  of  God,  which  extends  to  those  alone  who 
keep  his  covenant  and  do  not  despise  it,  Gen.  17,  7,  sqq. 

7.  That  a  church  in  which  sinners  are  yet  found,  is  not  a  true 
and  Christian  churcJi. 

8.  That  no  one  should  frequent  a  temple,  or  hear  a  sermon  in 
it,  in  which  the  Papistical  mass  had  previously  been  read  and 
celebrated. 

9.  That  no  one  should  have  any  intercourse  with  the  ministers 
of  the  church,  who  preach  the  Gospel  according  to  the  Augsburg 
Confession  and  rebuke  the  sermons  and  errors  of  the  Anabaptists  ; 
and  that  no  one  should  serve  them  or  labor  for  them,  but  flee  from 
them  and  shun  them  as  perverters  of  the  Word  of  God. 

Jirticles  intolerable  in  civil  and  political  affairs. 

1.  That  the  office  of  a  magistrate  is  not  a  condition  of  life  pleasing 
to  God,  under  the  New  Testament  dispensation. 

2.  That  a  Christian  can  neither  hold  nor  administer  the  office  of 
a  magistrate  with  a  good  and  inviolate  conscience. 

3.  That  a  Christian  may  not,  with  an  inviolate  conscience,  use 
the  office  of  magistrate  in  occasional  cases,  against  the  wicked,  nor 
may  subjects  invoke  that  power  which  magistrates  have  and  receive 
from  God,  for  their  defence  and  protection. 

4.  That  a  Christian  cannot,  with  a  good  conscience,  swear  an 
oath,  nor  take  the  oath  of  fealty  to  his  prince  or  sorvereign. 

5.  That  the  magistracy  cannot,  with  an  inviolate  conscience, 
under  the  New  Testament,  inflict  capital  punishments  on  male- 
factors. 

Articles  intolerable  in  domestic  life. 

1.  That  a  Christian  can  neither  hold  nor  possess  any  property 
as  his  own,  with  a  good  conscience,  but  is  under  obligation  to  have 
all  things  common. 

2.  That  a  Christian  cannot,  with  good  conscience,  be  a  landlord, 
nor  a  merchant,  nor  an  armorer. 

3.  That  married  people  may,  on  account  of  a  difference  in  their 
faith,  separate  from  each  other,  and  each  party  may  contract  mar- 
riage with  another  who  is  of  the  same  faith. 

ERRONEOUS    ARTICLES    OF    THE    SCHWENKFELDIANS. 

1.  That  all  those,  who  maintain  that  Christ  is  a  creature  accord- 
ing to  the  flesh,  have  not  a  right  knowledge  of  Christ  the  reigning 
King  of  heaven. 


OF  FACTIONS  AND  SECTS.  589 

2.  That  the  flesh  of  Christ,  through  his  exaltation,  has  so  as- 
sumed all  the  divine  properties,  that  he — Christ — as  man,  in  might, 
power,  majesty,  and  glory,  is  equal  to  the  Father  and  the  Word 
in  all  respects  in  the  grade  and  condition  of  his  essence  ;  so  that 
now  there  are  one  and  the  same  essence,  property,  will,  and  glory 
of  both  natures  in  Christ,  and  that  the  flesh  of  Christ  belongs  to 
the  essence  of  the  holy  Trinity. 

3.  That  the  ministry  of  the  Word,  the  preached  and  heard  word, 
is  not  an  instrument  through  which  God  the  Holy  Spirit  teaches 
men,  and  produces  in  them  the  saving  knowledge  of  Christ,  con- 
version, repentance,  faith,  and  new  obedience. 

4.  That  the  water  in  Baptism  is  not  a  medium  through  which 
God  the  Lord  seals  our  adoption  as  children  of  God  and  effects 
regeneration. 

5.  That  bread  and  wine  in  the  holy  sacrament  of  the  Lord's 
Supper,  are  not  means  through  and  with  which  Christ  distributes 
his  body  and  blood. 

6.  That  a  Christian  who  is  truly  regenerated  through  the  Spirit 
of  God,  can  keep  and  fulfil  the  law  of  God  perfectly  in  this  life. 

7.  That  the  church  in  which  there  is  no  public  excommunication, 
or  in  which  there  is  no  regular  process  of  excommunication  main- 
tained, is  not  a  true  Christian  church. 

8.  That  the  minister  of  the  church  who  is  not  truly  renewed, 
regenerated,  righteous,  and  pious  in  his  own  person,  cannnot  teach 
other  persons  profitably,  or  administer  true  and  genuine  sacraments 
to  them. 

ERROR    OF    THE    NEW    ARIANS. 

That  Christ  is  not  true,  essential,  natural  God,  of  one  eternal, 
divine  essence  with  God  the  Father  and  the  Holy  Spirit,  but  is 
only  adorned  with  divine  majesty,  subordinate  and  next  to  God 
the  Father. 

ERROR    OF    THE    ANTITRINITARIANS. 

Those  who  belong  to  this  sect,  which  is  a  new  one,  unheard  of 
before  in  the  Christian  church,  believe,  teach,  and  confess,  that 
there  is  not  one  only  eternal  and  divine  essence  of  the  Father,  Son, 
and  Holy  Spirit,  but  that  even  as  God  the  Father,  Son,  and  Holy 
Spirit,  are  three  distinct  persons,  so  also  each  person  has  his  es- 
sence distinct  and  separate  from  the  other  persons  in  the  Trinity. 
Of  this  sect,  moreover,  some  think  that  each  person  in  each  essence 


590  FORMULA    OF    CONCORD. EPITOME. 

is  of  equal  power,  wisdom,  majesty,  and  glory,  like  any  three  men, 
who,  differing  in  number,  are,  with  regard  to  their  essence,  dis- 
criminated and  separated  from  each  other.  Others  of  them  think 
that  the  three  persons  and  essences  are  unequal  to  one  another,  in 
respect  to  their  essence  and  properties,  in  such  a  mode  that  the 
Father  alone  is  true  God. 

These,  and  all  similar  articles,  and  whatever  errors  besides  at- 
tach to  these  and  result  from  these,  we  condemn  and  reject  as 
wrong,  false,  and  heretical,  and  as  repugnant  to  the  Word  of  God, 
to  the  three  Symbols,  to  the  Augsburg  Confession  and  its  Apology, 
to  the  Articles  of  Smalcald,  and  to  the  Catechisms  of  Luther ; 
against  which  errors  all  pious  Christians,  either  of  high  or  low  de- 
gree, should  guard  themselves,  as  they  value  the  salvation  of 
their  souls. 

In  confirmation  that  this  is  the  doctrine,  faith,  and  confession  of 
us  all,  for  which  we  shall  answer  on  the  last  day  before  the  jusl 
Judge,  our  Lord  Jesus  Christ,  and  against  which  we  shall  neither 
speak  nor  write  any  thing  either  secretly  or  publicly,  but  hope,  by 
means  of  the  grace  of  God,  to  adhere  to  them,  we  have,  after  due 
consideration,  in  the  true  fear  of  God,  and  after  invoking  his  aame, 
subscribed  this  Epitome  with  our  own  hands. 


PART  II. 

A  FULL  DECLAKATION; 

OR 

A  COMPLETE,  CLEAK,  CORRECT,  AND  FINAL  REPETITION  AND  DECLARATION  OF  CERTAIN 
ARTICLES  OF   THE    AUGSBURG    CONFESSION,  CONCERNING   WHICH,  FOR  SOME   TIME, 
DISPUTES  HAD  BEEN  MAINTAINED  AMONG  SOME  THEOLOGIANS  ATTACHED  TO  THAT 
CONFESSION  ;  IX  WHICH  THESE  DISPUTES  ARE  DETERMINED  AND  RECONCIL- 
ED  ACCORDING  TO    THE  AUTHORITY   OF   THE  WORD  OF   GOD,  AND  TO 
THE     SUMMARY    CONTENTS     OF    OUR     CHRISTIAN    DOCTRINE. 


PREFACE. 

By  the  inestimable  goodness  and  mercy  of  Almighty  God,  the  doctrine 
concerning  the  principal  articles  of  our  Christian  religion,  ^vhich  had  been 
f^hanicfuliy  ol)scnred  during  the  Papacy  by  the  opinions  and  traditions  of 
men,  has  now  again  been  clearly  unfolded  and  purified,  according  to  the 
rule  and  analogy  of  the  Word  of  God,  by  the  labors  of  Dr.  Luther,  of  bless- 
ed memory,  while  Papistical  errors,  abuses,  and  idolatry  have  been  serious- 
ly rebuked.  By  this  pious  reformation,  our  adversaries  supposed  that  new 
doctrines  were  introduced  into  the  church  of  God  ;  and  as  if  this  reforma- 
tion were  repugnant  to  the  Word  of  God,  and  entirely  subversive  of  all 
pious  institutions,  they  assailed  it  with  violence,  but  without  truth,  and  load- 
ed it  with  almost  infinite  calumnies,  on  grounds  which  were  not  even  plau- 
sible. Iniluenced  by  this  consideration,  those  electors,  princes,  and  estates 
of  the  empire,  who  were  distinguished  by  their  piety,  and  ivho  had  at  that 
time  emlnaced  the  pure  doctrine  of  the  Gospel,  and  had  reformed  their  own 
churches  according  to  the  rule  of  the  Word  of  God,  at  the  numerous  and 
celebrated  Diet  of  Augsburg,  lield  A.  D.  1530,  carefully  provided  that  a 
pious  Confession,  derived  from  the  holy  Scriptures,  should  be  drawn  up 
in  writing;  and  they  exhibited  that  confession  to  the  emperor  Charles  V. 
In  this  they  distinctly  and  unreservedly  declared  the  jjoints  which 
Avere  believed  and  publicly  taught  in  the  evangelical  and  reformed 
churches,  in  respect  to  the  principal  articles  ;  (especially  in  respect  to  those 
articles  whicli  had  become  subjects  of  dispute  between  tliemselvcs  and  the 
I'apists).  Our  advcrsnries  received  this  Confession  with  great  disj)leasure, 
indeed,  but  to  this  day  they  have  not  been  aide  either  to  refute  or  to  over- 
throw it. 

Embracing  with  our  a\  lifle  heart  this  i)iciis  Augsburg  Confession,  built 
as  it  is  upon  the  unshaken  foundation  of  the  Word  of  God,  we'uow  again 
publicly  and  solemnly  profess  it  ;  and  we  adhere  to  that  simjde,  pure,  and 
pcrspicu-jus  doctriu'j   uhicli  it>-  own  expressions  exhibit.     We  conceive  it 


592  FORMULA    OF    CONCORD. — DECLARATION. 

to  be  the  pious  symbol  of  our  day,  which  devout  minds  ought  to  adopt  next 
to  the  invincible  authority  of  the  Word  of  God.  In  the  same  manner  very 
serious  religious  controversies  formerly  arose  in  the  church  of  God,  and 
confessions  and  pious  symbols  were  written,  which  sincere  teachers  and 
hearers  embraced  with  their  whole  soul,  and  publicly  professed.  And  in- 
deed, assisted  by  the  grace  of  Almighty  God,  we  shall  firmly  persevere  to 
the  latest  breath  in  the  doctrine  of  this  pious  Confession,  as  it  was  exhibi- 
ted to  the  emperor  Charles  V.,  A.  D.  1530.  Nor  do  we  design  in  this  or 
any  other  wiiting,  to  depart  an  hair-breadth  from  said  Confession,  or  to 
frame  a  ditferent  or  a  new  Confession. 

But  though  the  pious  doctrine  of  this  Confession,  in  general  has  met  with 
no  opposition,  except  that  which  proceeded  from  the  Papists,  it  must  be 
confessed  that  some  theologians,  in  several  articles  of  chief  importance, 
have  departed  from  it,  and  either  have  not  arrived  at  its  true  sense,  or  have 
certainly  failed  to  adhere  to  it  uniformly,  while  some  also  have  endeav- 
ored to  affix  to  it  a  sense  really  foreign  to  it,  who  nevertheless  professed 
that  they  embraced  the  Augsburg  Confession,  and  pretended  to  glory  in 
the  profession  of  it.  But  from  this  circumstance  very  grievous  and  perni- 
cious controversies  arose  in  the  reformed  churches ;  as  also  formerly,  while 
the  Apostles  were  still  living,  shocking  errors  arose  among  those  who  de- 
sired to  be  esteemed  Christians  and  who  gloried  in  the  doctrine  of  Christ. 
For  some  sought  for  justification  and  salvation  through  the  works  of  the 
law.  Acts  15,  1-29;  others  denied  the  resurrection  of  the  dead,  others  did 
not  believe  that  Christ  is  the  true  and  eternal  God.  These  men  the  Apos- 
tles zealously  opposed  in  their  discourses  and  their  writings ;  although  they 
were  not  ignorant  that  those  errors  and  violent  controversies  on  such  impor- 
tant subjects,  caused  great  offence  among  unbelievers  as  well  as  among  those 
who  were  weak  in  the  faith  ;  just  as  our  Papist  adversaries  at  present  exult 
on  account  of  tiie  dissensions  which  have  arisen  among  us,  cherishing  a 
hope  by  no  means  pious,  indeed  a  false  hope,  that  the  utter  ruin  and  ex- 
tinction of  our  sound  doctrine  must  follow  from  our  internal  controversies. 
In  the  mean  time  weak  persons  are  exceedingly  offended  and  disturbed; 
some  doubt  whether,  in  the  midst  of  these  serious  dissensions,  the  true  doc- 
trine can  be  found  among  us;  some  cannot  decide  to  which  party  they 
ought  to  adhere  in  these  controverted  articles.  For  these  controversies 
are  not  mere  misunderstandings  or  vain  and  unnecessary  disputes  concern- 
ing words,  such  as  often  arise  when  one  party  has  not  fully  understood  the 
opinion  of  another,  as  perhaps  in  these  religious  transactions  it  may  appear 
to  be  the  case  to  some,  who  imagine  that  these  disputes  refer  only  to  a  few 
words  which  can  surely  be  of  no  great  importance.  But  these  are  very 
important  subjects  and  are  of  such  a  nature,  that  the  opinion  of  that  party 
which  departs  from  the  truth,  neither  can  be  nor  ought  to  be  tolerated  in 
the  church  of  God — much  less  be  excused  or  defended. 

Wherefore  necessity  requires  that  these  controverted  articles  should  be 
distinctly  explained  from  the  Word  of  God,  and  from  approved  writings, 
so  that  all  pious  and  intelligent  persons  may  ])erceive  whose  opinion,  in 
these  controversies  is  conformable  to  the  Word  of  God,  and  the  orthodox 
Augsburg  Confession,  and  what  opinion  is  opposed  to  these  approved 
writings ;  that  good  and  pious  minds,  to  whom  truth  is  dear,  may  avoid  and 
escape  the  corruptions  and  errors  which  have  arisen. 


PREFACE.  593 

Of  the  compendious  form,  ba^is,  stanuard,  and  role  of  doctrine,  bt 

WHICH  all  doctrines  ARE  TO  BE  DECIDED  ACCORDING  TO  THE  ANALOGY 
OF  god's  WORD,  AND  ALL  CONTROVERSIES  WHICH  HAVE  ARISKN  ARE  TO  BE 
EXPLAINED  AND  DETERMINED. 

To  establish  entire  and  permanent  liarinony  in  the  church  of  (iod,  it  is, 
first  of  all,  necessary  that  a  compendious  formula  and  type,  as  it  were,  ap- 
proved by  unanimous  consent,  should  exist,  j)resentin}^  the  general  doctrine, 
as  derived  from  the  Word  of  (iod,  and  as  professed  by  the  ehurehes  of  the 
pure  and  reformed  rehgion.  [n  this  matter  indeed  we  follow  the  example 
of  the  primitive  church,  which  always  possessed  certain  symbols  of  its  own, 
designed  for  iuch  a  use.  iJut  since  such  a  compendious  doctrinal  syndiol, 
or  form,  ought  to  be  established,  not  upon  private,  but  upon  public  writings, 
which  have  been  drawn  up,  approved,  and  adopted  in  the  name  of  those 
churches  which  unanimously  profess  the  pure  doctrine  and  religion,  we  have, 
therefore,  in  presence  of  one  another,  declared  with  one  accord,  and  do 
now  declare,  that  we  have  no  intention  to  prepare  or  to  receive  any  new 
or  ])ecn!iar  confession  of  faith ;  but  rather  we  receive  those  public  and  gen- 
eral writings,  which  were  always  regarded  as  symbols  and  common  con- 
fessions in  all  the  churches  of  the  Augsburg  Confession,  before  dissensions 
arose  among  those  who  receive  that  Confession.  And  these  writings  also 
possessed  public  authority,  as  long  as,  in  all  quarters,  the  pure  doctrine  of 
the  Word  of  (rod  was  unanimously  preserved,  retained,  and  applied  in  all 
its  articles,  as  it  was  set  forth  by  Dr.  Luther. 

1.  We  receive  and  adopt,  with  all  the  heart,  the  Prophetic  and  Apostolic 
writings  of  the  Old  and  New  Testaments,  as  the  very  clear  and  pure  foun- 
tains of  Israel;  and  we  believe  that  those  Sacred  Writings  alone  are  the 
sole  and  infallii)le  rule  by  which  all  tenets  ought  to  be  tried,  and  according 
to  which  we  ought  to  judge  all  doctrines  as  well  as  all  teachers. 

2.  And  since  the  pure  doctrine  of  Christ,  in  its  genuine  and  ori'^inal 
sense,  was  collected  long  ago  from  the  holy  Scriptures,  and  comprised  in 
articles,  or  very  brief  chapters,  opposed  to  the  corruptions  of  heretics,  we 
receive  also  those  three  catholic  and  general  symbols,  which  are  of  the  hio-li- 
est  authority,  namely,  the  Apostolic,  the  Nicene,  and  the  Athanasian  sym- 
bols. We  acknowledge  these  as  brief,  but  Christian  and  most  excellent 
confessions  of  faith,  firmly  established  upon  the  Word  of  God,  by  which  all 
the  heresies,  that  tlisrurbed  the  churches  of  Christ  in  those  times,  are  clear- 
ly and  successfully  refuted. 

."{.  I'urther,  since,  in  these  latter  days.  Almighty  God,  in  great  mercy, 
has  by  the  faithful  agency  of  that  most  pious  and  excellent  man.  Dr.  Luther, 
restored  the  purity  of  his  Word,  which  had  been  involved  in  gross  darkness 
under  tiie  Papacy ;  and  since  that  pure  doctrine,  as  opposed  not  only  to 
Popery,  but  also  to  the  corruptions  of  other  sects,  has  been  comprised, 
agreeably  to  the  VV\)rd  of  (rod,  in  the  articles  or  several  parts  of  the  Augs- 
burg Confession,  we  receive  also  the  ori!;inal  and  unaltered  Aui^shiir<r  Con- 
fession. And  we  do  this,  not  been  use  it  was  written  by  our  theologians, 
hut  because  it  is  drawn  from  the  Word  of  (»od,  and  is  firmly  established  on 
the  f()»indati(m  of  the  holy  Scriptures,  even  as  it  w;is  presented  at  Augsbur"-, 
in  a  written  foiui,  in  the  vear  lo3(l,  to  the  emperor  Charles  V.,  by  certain 
'75 


594         FORMULA  OF  CONCORD. — DECLARATION. 

electors,  princes,  and  estates,  of  the  Roman  empire,  as  a  common  con- 
fession of  the  reformed  churches.  For  we  regard  this  as  the  symbol  of  our 
day,  by  which  our  reformed  churches  are  distinguished  from  the  Roman  and 
other  rejected  and  condemned  seels  and  heresies.  And  indeed  it  was  for- 
merly the  practice  in  the  primitive  church,  that  synods,  subsequently  held, 
and  also  bishops  aud  teachers,  always  appealed  to  the  Nicene  Symbol, 
and  publicly  declared  that  they  adopted  it. 

4.  When  it  afterwards  became  necessary  to  provide  that  the  proper  and 
true  sense  of  the  Augsburg  Confession  should  be  maintained,  and  be  more 
fully  explained  as  well  as  protected  against  the  calumnies  of  the  Papists, 
in  order  that  errors  which  liad  been  condemned  might  not  gradually  insin- 
uate themselves  into  ihe  church  of  God,  under  the  garb  and  patronage  of 
the  Augsburg  Confession  ;  therei'ore,  after  this  Confession  bad  been  presen- 
ted, the  lucid  Apology  was  written  out  at  length,  and  printed  in  the  year 
1531.  That  Apology  also  we  unanimously  approve  and  receive,  because 
in  it  not  only  is  the  Augsburg  Confession  clearly  explained,  and  vindicated 
in  respect  to  the  calumnies  of  our  adversaries,  but  it  is  also  fortified  by  the 
clearest  and  most  decisive  evidences  of  the  holy  Scriptures. 

r).  Besides  these,  we  receive  with  all  the  heart  those  articles  also,  which 
were  Avritten,  approved,  and  adopted  at  Smalcald,  by  a  very  large  number 
of  theologians,  at  tlieir  meeting  in  the  year  1537.  By  the  Smalcald  Arti- 
cles we  uudersta  nd  those  which  origina  lly  were  written,  and  subsequently  pub 
lished,  for  the  purpose  of  being  presented  at  the  Council  to  be  held  at  3Iantua, 
or  elsewhere,  in  the  name  of  the  most  illustrious  electors,  princes,  and  estates, 
of  the  empii-e,  as  a  fuller  explanation  of  the  Augsburg  Confession,  to  which 
they  had  determined,  by  the  grace  of  God,  to  adhere  with  firmness.  For 
in  these  articles,  the  doctrine  of  the  Augsburg  Confession  is  recapitulated, 
and  in  some  places  more  fully  presented  from  the  Word  of  God  ;  and  be- 
sides, the  grounds  and  grave  reasons  are  set  forth,  on  account  of  which  we 
have  withdrawn  fi'om  Popish  errors  and  idolatries,  and,  further,  the  reasons 
for  which  we  cannot  come  to  an  agreement  with  the  Pope  of  Rome,  and 
unite  with  him  in  respect  to  these  points. 

6.  Finally,  as  the  subject  of  religion  relates  also  to  the  salvation  of  the 
people,  or  of  those  who  are  called  the  laity,  and  as  it  is  necessary,  in  view 
of  their  sals  ation,  that  they  should  distinguish  the  pure  doctrine  from  the 
false,  Ave  receive  also  the  Smaller  aud  Larger  Catechisms  of  Dr.  Luther; 
that  is,  in  the  form  in  Avhich  they  were  written  by  him  and  inserted  among 
his  works.  For  all  the  churches  of  the  Augsburg  Confession,  have  approv- 
ed and  adopted  these  Catechisms;  insomuch  that  they  have,  in  all  places, 
been  used  publicly  in  churches  and  schools,  as  well  as  in  private  families. 
In  these  Catechisms  the  Christian  doctrine,  derived  from  the  Word  of  God, 
has  been  comprised  and  set  forth,  for  the  use  of  the  laity,  Avith  the  utmost 
perspicuity  aud  simplicity. 

These  public  Avritings,  approved  by  all  pious  minds,  have  always  been 
vicAved,  in  the  purer  churches  and  schools,  as  a  compeud,  outline,  or  form 
of  that  sound  doctrine  Avhich  Dr.  Luther  in  his  Avritings  derived  from  the 
sacred  Scriptures,  Avith  Avhich  he  contended  against  Popery  and  other  sects, 
and  Avhich  he  has  clearly  set  forth  nnd  firmly  established.  And  Ave  appeal 
to  the  excellent  explanations  of  Dr.  Luther,  comprehended  in  his  polemic 


PREFACE.  595 

as  well  as  in  his  didactic  writings,  iu  that  manner,  namely,  which  Dr.  Ln- 
ther  himself  pointed  out  to  us  in  reference  to  his  writings,  by  way  of  pious 
and  necessary  advice,  in  his  I^atin  preface,  prefixed  to  his  works.  For 
there  he  makes,  with  great  i)crspicuily,  tiiis  distinction  between  divine  and 
human  writings  :  namely,  that  the  sacred  Scriptures  alone  are  to  be  recog- 
nized as  the  sole  rule  and  standard  of  all  doctrines,  and  that  the  writings  of 
no  man  whatever,  are  to  be  esteemed  as  equal  to  them,  but  rather  that  all 
are  to  be  placed  in  subjection  to  them. 

But  these  remarks  are  not  to  be  understood  as  if  we  wish  to  reject  or 
banish  other  useful  and  sound  writings, — such  as  commentaries  on  the 
holy  Scriptures,  refutations  of  errors,  or  explanations  of  important  articles. 
For  these  writings,  in  so  far  as  they  are  conformed  to  the  above-mentioned 
compend  or  outline  of  sound  doctrine,  can  be  retained  and  read  with  ad- 
vantage, as  useful  explanations  and  statements.  But  whatever  we  have 
said  hitherto  concerning  a  compend  or  outline  of  sound  doctrine,  must  be 
referred  simply  to  the  circumstance,  that  we  need  a  definite  form  of  doc- 
trine approved  by  universal  consent,  which  all  our  evangelical  churches  at 
once  may  recognize  and  adopt,  and  by  which,  as  having  been  itself  taken 
from  the  Word  of  (Jod,  all  other  writings  may  be  tried  or  proved,  whieli 
are  set  forth  for  our  approbation  and  adoption. 

We  state  that  the  above-mentioned  writings,  namely,  the  Confession  of 
Augsburg,  the  Apology,  the  Articles  of  Smalcahl,  anil  the  Smaller  and  Larger 
Catechisms  of  Luther,  contain  the  sum  or  substance  of  our  Christian  doc- 
trine, because  it  has  always  been  adjudged  that  they  present  the  common 
or  imauimously  received  doctrines  of  our  church,  since  these  writings  Avere 
confirmed  by  the  most  distinguished  and  excellent  theologians  of  those  times, 
and  both  received  their  signatures  and  also  were  adopted  in  the  evangeli- 
cal churches  and  schools.  They  were  also  written  and  publishetl,  as  we 
have  already  intimated,  before  those  controversies  arose  among  the  tlieolo- 
gians  of  the  Augsburg  Confession  ;  consequently  no  portion  of  their  contents 
was  influenced  by  party-feeling,  and  on  this  account  they  cannot  v.ith  justice 
be  rejected  t)y  those  among  Avhom  differences  of  opinion  have  since  arisen. 
Aud,  indeed,  no  one  will  impair  or  contemn  their  authority,  who  sincerely 
and  without  disguise  adopts  the  Augsburg  Confession,  but  will  receive  them 
as  witnesses  of  the  truth.  Hence,  no  one  can  censure  us  for  appealing  to 
the  explanations  and  decisions  of  those  writings,  in  disposing  of  the  con- 
troversies which  have  arisen.  For  even  as  the  foundation  Avhich  we  lay 
is  the  immutable  truth  of  Cod's  AVord,  so  these  writings  arc  set  forth  by  us, 
as  Avitnesses  of  the  truth,  comprising  the  unanimously-received  and  sound 
doctrine  of  our  ancestors,  Avho  remained  stc^adfast  in  the  pure  ffiit!). 

OF  POINTS  OF  CONTIIOVKUSY,   OR  THK    KK.IIXTION   OF  FALliK  DOCTRINKS. 

To  preserve  tlie  pure  dortrinc  in  the  clinrch,  and  also  Uiat  perfect  and 
durable  harmony  which  »••  acceptable  and  jlcasing  to  Cod,  it  is  necessary, 
not  only  that  the  true  doctrine  siiould  i)e  nccm-ately  set  forih,  but  also  that 
those,  who  oppose  it  and  teacii  a  dili'ercnt  doctrine,  should  l)C  refuted.  For. 
as  Dr.  Luther  said,  it  is  the  duty  of  the  iaithfnl  shepherd  both  to  feed  the 
gheep  and  to  repel  tlie  wolf,  so  tli.it  the  siieej)  niuy  learn  to  (lef;  from  the 


596  FORMULA    OF     CONCORD. DECLARATION. 

voice  of  a  stranger,  and  be  able  to  distiuguLsh  the  precious  from  the  vile, 
1  Tim.  .3;  2  Tim.  3,  16;  Tit.  1,  9;  John  10,  12;  Jer.  15,  19. 

Consequently,  on  this  point  also,  we  have  in  the  presence  of  one  another 
distinctly  declared,  and  now  we  declare  [our  opinion,]  that  a  distinction 
ought  to  be  made  between  those  unnecessary  and  useless  contentions,  on 
The  one  hand,  which  destroy  rather  than  build  up,  (in  order  that  the  church 
may  not  be  disturbed  by  them,)  and  those  necessary  struggles,  on  the 
other  hand,  which  take  place  when  controversies  arise  concerning  ar- 
ticles of  faith,  or  important  portions  of  the  Christian  doctrine;  since  a  con- 
trary and  false  doctrine  must  then  I)e  refuted  of  necessity,  for  tlie  purpose 
of  defending  tlie  truth. 

Now,  although  tlie  writings  named  above,  e\hiltit  in  a  perspicuous  and 
lucid  manner,  to  the  pious  reader  who  glows  with  the  love  of  divine  truth, 
those  points,  in  every  article  of  onr  Christian  religion,  which  are  to  be  em- 
braced, according  to  the  standard  of  the  Word  of  God,  namely,  the  writings 
of  the  Prophets  and  Apostles,  and  also  those  points  which  are  false  and 
which  ought  to  be  rejected  and  avoided  ;  nevertheless  we  have  desired  to 
set  forth  our  views,  distinctly  and  without  any  ambiguity,  especially  in  ref- 
erence to  those  important  and  leading  articles  which  in  these  days  have 
been  the  subjects  of  controversy.  And  in  adopting  this  course,  our  object 
has  been  that  tiie  truth  should  shine  forth  more  clearly,  be  acknowledged 
more  readily,  and  be  distinguished  more  easily  from  erroneous  opinions,  so 
that  nothing  which  could  obstruct  the  truth,  might  lie  concealed  under  words 
or  plnases  too  indefinite  or  general ;  and  likewise,  in  order  that  a  public  and 
positive  testimony  might  be  furnished,  not  only  to  those  who  are  now  liv- 
ing, but  also  to  jjosterity,  showing  what  tiie  unanimous  opinion  and  judg- 
ment of  our  churches  had  been,  and  j)erpetually  ought  to  be,  concerning 
those  controverted  articles, — namely  ; 

1.  First,  we  reject  and  coiulemn  all  heresies  and  errors,  which  in  the 
primitive  or  orthodox  church  were  rejected  and  condemned,  according  to 
the  positive  and  fundamental  truths  of  (iod's  Word. 

2.  Further,  we  reprobate  and  condemn  all  sects  and  heresies,  wliich  are 
reprobated  in  the  above-mentioned  writings  of  our  church. 

3.  Bloreover,  since  within  the  last  thirty  years,  disputes  have  arisen 
among  some  theologians  of  the  Augsburg  Confession,  ))artly  from  the  Inte- 
rim, *  and  partly  from  other  circumstances,  it  has  been  our  desire  to  declare 
and  set  forth  jjositively  and  distinctly  our  faith  and  confession,  in  reference 
to  all  these  particulars,  not  only  in  alKrmative,  (thetica!)  but  also  in  nega- 
tive (antithetical)  propositions;  namely,  tlie  true  and  the  false  doctrine  con- 
trasted. We  have  adopted  this  course,  in  order  that  the  solid  foundations 
of  divine  truth  might  be  more  distinctly  perceived  in  every  article,  and 
that  all  false,  ambiguous,  doubtful,  and  condemned  opinions,  in  whatever 
books  they  may  be  contained,  and  by  whomsoever  these  may  have 
been  written,  or  be  at  present  defended,  might  be  decidedly  repudiated  ;  so 


*  The  name  given  to  the  Edict  of  the  emperor  Charles  V.,  published  in  l.'54S, 
and  designating  the  doctrine,  ceremonies,  &c.,  which  should  be  maintained  in  the 
churches  in  Germany,  diirins;  the  interval  between  its  publication  and  the  formal 
decisions  of  a  general  Council. — [Trans. 


OF    ORIGINAL    SIN.  597 

that  in  reference  to  errors  which  ought  to  be  shunned,  and  ^vhich  occur  iu  the 
books  of  some  theologians,  all  might  be  faithfully  forewarned  and  might 
guard  against  being  led  astray  in  matters  of  such  importance,  by  the  au- 
thority of  any  man.  If  the  j)ious  reader  will  carefully  weigh  our  explana- 
tion of  the  controversies,  and  compare  it  with  the  writings  to  which  we 
have  several  times  alluded,  he  will  clearly  perceive  that  those  views,  which 
our  ancestors  at  first  adopted,  and  publicly  professed  iu  reference  to  every  ar- 
ticle in  that  compendious  system  of  our  religion  and  faith,  as  well  as  those 
declarations  which,  at  j)articular  periods,  followed  each  other  after  certain 
intervals,  and  also  that  doctrine  which  we  now  recapitulate  in  this  writ- 
ing, by  no  means,  differ  from  each  other,  but  that  they  are  the  simple,  im- 
mutable, and  most  certain  truth.  And  the  eandid  reader  will  acknowledge, 
that  we  do  not  pass  lightly  from  one  doctrine  to  another,  with  the  fickleness 
of  which  our  adversaries  accuse  us;  but  that  it  is  rather  our  effort  to  adhere 
firmly  to  the  confession  already  exhibited  at  Augsburg,  as  well  as  to  the 
true  and  Christian  sense,  unanimously  assigned  to  it,  and  that  we  stead- 
fastly persist  in  that  doctrine,  by  the  grace  of  God,  in  opposition  to  all 
the  corruptions  which  have  been  attempted. 


I.  OF  ORIGINAL  SIN. 

Thus,  a  controversy  has  arisen  among  some  theologians  of 
the  Augsburg  Confession,  concerning  original  sin,  that  is,  with  re- 
spect to  the  question : — In  Avhat  does  it  properly  consist  ?  The 
one  party  contended,  that  inasmuch  as  the  nature  and  essence  of 
man  are  totally  corrupted  through  the  fall  of  Adam,  therefore, 
since  the  fall,  the  nature,  substance,  and  essence  of  corrupt  man, 
or  certainly  the  principal  and  noblest  part  of  his  essence,  that  is, 
the  rational  soul,  in  its  highest  grade  or  most  eminent  powers,  is 
original  sin  itself;  which  is  called  natural  or  personal  sin,  because 
it  is  not  a  thought,  word,  or  deed,  but  nature  itself,  from  which, 
as  from  their  root,  all  other  sins  proceed  ;  and  that,  consequently, 
at  present,  since  the  fall,  inasmuch  as  man's  nature  is  corrupted  by 
sin,  there  is  no  difference  whatever  between  the  nature  or  essence 
of  man  and  original  sin. 

In  opposition  to  these  viev.-s,  however,  the  otlier  party  tauijht 
that  original  sin  is  not  properly  the  nature,  substance,  or  essence 
of  man,  that  is,  the  body  or  soul  of  man,  which  even  now  since  the 
fall  are  and  remain  the  work  and  creatures  of  God  in  us  ;  but  that 
it  is  something  in  the  nature,  body,  soul,  and  all  the  powers  of 
man,  namely,  a  horrible,  deep,  and  inexpressible  corruption  of  hu- 


598  FORMULA    OF    CONCORD. DECLARATION. 

man  nature  ;  insomuch  that  man  is  destitute  of  that  righteousness, 
in  which  he  was  created  in  the  beginning,  and,  in  spiritual  matters, 
is  dead  to  every  thing  that  is  good,  and  inchned  to  all  that  is  evil ; 
and  that,  in  consequence  of  this  corruption  and  inborn  sin  which  is 
seated  in  human  nature,  all  actual  sins  flow  from  the  heart;  and 
that,  consequently,  a  distinction  must  always  be  made  between  the 
nature  and  essence  of  corrupt  man,  or  his  body  and  soul, — which 
even  after  the  fall  are  the  work  and  creatures  of  God  in  us, — and 
original  sin  which  is  a  work  of  the  devil,  through  which  man's  na- 
ture became  corrupt. 

Now  this  dispute  concerning  original  sin,  is  not  an  unnecessary 
contest ;  for  when  this  doctrine  is  correctly  set  forth,  according  to 
the  Word  of  God,  and  separated  from  all  Pelagian  and  Manichean 
errors,  the  benefits  of  Christ  the  Lord,  (as  the  Apology  declares,) 
his  precious  merits,  and  also  the  gracious  operations  of  the  Holy 
Spirit,  will  be  the  better  perceived  and  the  more  highly  commended. 
And  the  praise  due  to  God  will  also  be  ascribed  to  him,  when  his 
work  and  the  results  of  his  creation  in  man  are  rightly  distinguish- 
ed from  the  work  of  the  devil,  through  which  our  nature  became 
corrupt.  For  the  purpose,  therefore,  of  explaining  this  controver- 
sy in  a  Christian  manner,  and  according  to  the  Word  of  God,  and, 
also,  of  preserving  the  sound  and  pure  doctrine  concerning  original 
sin,  we  will  transfer  from  the  above-mentioned  writings,  and  state 
the  doctrine,  in  short  paragraphs,  thetically  and  antithetically,  that 
is,  both  the  sound  doctrine  and  also  the  erroneous  or  opposite 
doctrine. 

1.  And,  in  the  first  place,  it  is  true,  that  Christians  should  not 
only  regard  and  acknowledge  the  actual  transgression  of  the  com- 
mandments of  God  as  a  sin,  but  that  they  ought,  above  all  things, 
to  regard  and  acknowledge  that  horrible  and  abominable  heredi- 
tary disease  also,  by  whichman's  whole  nature  became  corrupt,  as  tru- 
ly a  sin,  and,  indeed,  as  the  principal  sin,  which  is  the  root  and  foun- 
tain of  all  actual  sins.  And  this  evil  is  called  by  Dr.  Luther,  "  eine 
JVatur  oder  Person-Silnde,''  that  is,  "  the  sin  of  man's  nature  or 
person,"  in  order  to  indicate,  that,  even  if  man  thought,  spoke,  or 
did  no  evil,  (which  however,  since  the  fiill  of  our  first  parents,  it 
is  impossible  that  man  should  accomplish  in  the  present  life  of  hu- 
man nature,)  his  nature  and  person  would  nevertheless  be  sinful ; 
that  is,  through  original  sin,  as  a  spiritual  leprosy,  he  is  wholly 
and  entirely  poisoned  and  corrupted  in  the  sight  of  God.  On  ac- 
count of  this  corruption,  and  in  consequence  of  the  fall  of  our  first 
parents,  the  nature  or  person  of  man  is  accused  and  condemned  by 


OF    ORIGINAL   SIN.  599 

the  law  of  God,  so  that  we  are  by  nature  the  children  of  wrath, 
death,  and  condemnation,  (Eph.  2,  3,)  if  we  arc  not  redeemed  from 
these  evils  throuo;h  the  merits  of  Christ. 

2.  In  the  second  place,  it  is  also  clear  and  true,  as  the  nine- 
teenth article  of  the  Augsburg  Confession  teaches,  that  God  is  not 
a  creator,  author,  or  cause  of  sin ;  but  through  the  instigation  of 
Satan,  sin  (which  is  a  work  of  the  devil)  entered  into  the  world, 
by  one  man,  Rom.  5,  12 ;  1  John  3,  8.  And  even  at  the  present 
time,  in  this  condition  of  man,  God  does  not  create  and  cause  sin 
in  us ;  but  in  connection  with  that  nature,  Avhich  God  creates  in 
men  at  the  present  time,  original  sin  is  propagated  through  natural 
conception  and  birth,  by  father  and  mother,  from  sinful  seed. 

3.  In  the  third  place,  mere  human  reason  cannot  know  and  un- 
derstand the  extent  of  this  hereditary  evil,  but,  as  the  Articles  of 
Smalcald  declare,  it  must  be  learned  and  believed  from  the  revela- 
tion of  the  Scriptures.  The  chief  points  are  briefly  set  forth  in 
the  Apology,  in  the  following  manner  : 

1.  That  this  hereditary  evil  is  guilt,  insomuch  that  all  men,  in 
consequence  of  the  disobedience  of  Adam  and  Eve,  are  subject  to 
the  displeasure  of  God,  and  are  the  children  of  wrath  by  nature,  as 
the  Apostle  testifies,  Rom.  5,  12,  &c. ;  Eph.  2,  3. 

2.  In  the  second  place,  that  it  is  also  a  total  defect  or  privation 
of  the  connate  herechlary  righteousness  in  Paradise,  or  of  the  image 
of  God,  after  which  man  was  originally  created  in  truth,  holiness, 
and  righteousness  ;  and  at  the  same  time  it  is  an  inability  and  an  un- 
fitness for  all  spiritual  things ;  or,  as  it  is  expressed  in  Latin :  De~ 
scriptio  peccati  originalis  detraJiit  naturce  non  renovates  et  dona  et 
vim  sen  Jacultatem  et  actus  inchoandi  et  efficiendi  spiritualia; 
that  is,  the  description  of  original  sin  takes  from  unrenewed  nature, 
both  the  gifts  and  the  power,  or  ability  to  begin  and  to  accom- 
plish any  thing  in  spiritual  matters. 

3.  Thirdly,  that  original  sin  in  human  nature  is  not  only  this  en- 
tire want  of  all  that  is  good  in  spiritual  and  divine  things ;  but  that 
it  is  also,  instead  of  the  lost  image  of  God  in  man,  a  deep,  evil,  hor- 
rible, fathomless,  unsearchable,  and  unspeakable  corruption  of  the 
whole  nature  and  of  all  the  powers  of  man,  especially  of  the  noblest 
and  most  eminent  faculties  of  the  soul,  in  the  understanding,  the 
heart,  and  the  will ;  insomuch  that  now,  since  the  fall,  man  inherits 
an  innate  evil  disposition,  and  an  inward  impurity  of  heart,  evil  de- 
sires and  inclinations ;  so  that  by  nature  we  all  inherit  a  heart,  mind, 
and  thoughts,  from  Adam,  which,  in  respect  to  their  highest  powers 
and  the  light  of  reason,  are  diametrically  opposed  to  God  by  nature. 


600         FORMULA  OF  CONCORD. — DECLARATION. 

and  to  his  chief  commands,  and  indeed  are  at  enmity  with  God,  es- 
pecially with  respect  to  divine  and  spiritual  things.  For,  in  other 
respects,  that  is,  in  those  natural  and  external  matters  which  are 
subject  to  reason,  man  still  possesses,  to  some  extent,  powers  and 
ability,  very  much  impaired  however,  being  hkewise  infected  and 
polluted  by  original  sin,  so  that  they  avail  nothing  before  God. 

4.  Fourthly,  the  punishments  which  God  has  imposed  on  the 
children  of  Adam  on  account  of  original  sin,  are  death,  everlast- 
ing damnation,  and  other  bodily  and  spiritual,  temporal  and  eternal 
miseries,  the  tyranny  and  dominion  of  Satan  ;  so  that  human  nature 
is  subject  to  the  kingdom  of  the  devil,  given  over  to  his  power,  and 
held  captive  under  his  dominion  ;  he  deceives  and  seduces  many  great 
and  wise  men  in  the  world,  by  horrible  errors,  heresies,  and  mani- 
fold blindness,  and  also  plunges  men  into  all  manner  of  vice. 

5.  In  the  fifth  place,  this  hereditary  evil  is  so  great  and  horrible, 
that  it  can  be  covered  and  pardoned  before  God  in  those  who  are 
baptized  and  who  believe,  in  no  other  way  than  for  the  sake  of  Christ 
the  Lord  alone.  And  human  nature,  which  is  perverted  and  cor- 
rupted by  this  evil,  must  and  can  be  healed  only  through  the  regen- 
eration and  renewal  of  the  Holy  Spirit.  This  work,  however,  of 
the  Holy  Spirit,  is  only  commenced  in  this  life,  but  in  the  life  to  come 
it  will  be  perfected. 

These  points,  which  we  have  here  presented  only  in  a  summary 
manner,  are  more  copiously  explained  in  the  above-mentioned  writ- 
ings, which  constitute  the  general  confession  of  our  Christian 
doctrine. 

This  doctrine,  however,  must  be  so  maintained  and  guarded  as  to 
incline  neither  to  Pelagian  nor  to  Manichean  errors.  We  shall 
therefore  also  briefly  recite  the  doctrines  contrary  to  this  article, 
which  are  exposed  and  rejected  by  our  churches. 

1.  We  reject  and  condemn,  in  opposition  to  the  ancient  and  mod- 
ern Pelagians,  the  following  false  opinions  and  doctrines : — That 
original  sin  is  only  a  reatus  or  guilt  contracted  by  the  offence  of  an- 
other, without  any  corruption  of  our  own  nature. 

2.  That  sinful  or  evil  lusts  are  not  sin,  but  certain  conditions  or 
concreated  and  essential  properties  of  nature. 

3.  Or  that  the  defect,  the  hereditary  evil  mentioned  above,  is 
not  properly  and  truly  a  sin  before  God,  on  account  of  which,  man, 
when  out  of  Christ,  is  a  child  of  wrath  and  of  condemnation,  and  is 
also  in  the  kingdom  and  under  the  power  of  Satan. 

4.  Also,  the  following  and  other  Pelagian  errors  like  them,  are 
exposed  and  rejected ;  namely,  that  the  nature  of  man,  even  after 


OF    ORIGINAL    SIN.  601 

the  fall,  is  uncorrupt,  and  entirely  good  and  pure  in  suis  naturali- 
bus,  that  is,  in  its  natural  powers,  especially  as  to  spiritual  things. 

5.  Or,  that  original  sin  is  a  mere  external,  unimportant  spot  or  blem- 
ish adhering  to  nature ;  vel  corruptio  tantum  accidentium  aut  qual- 
itatum,  that  is,  a  corruption  only  of  certain  accidents  [not  essential 
parts]  and  properties  in  the  nature  of  man,  with  and  under  which 
however,  nature  possesses  and  retains,  even  in  spiritual  matters,  its 
excellence  and  its  powers. 

6.  Or,  that  original  sin  is  not  a  spoliation  or  deprivation,  but 
only  an  outward  impediment  of  our  good,  unimpaired,  spiritu- 
al powers  ;  as  when  a  magnet  is  overspread  with  garlic-juice,  by 
which  its  natural  power  is  not  taken  away,  but  only  obstructed ;  or 
that  this  blemish,  like  a  stain  in  the  face  or  paint  on  the  wall,  can 
be  easily  washed  off. 

7.  We  in  like  manner  rebuke  and  reject  those  who  teach,  that 
the  nature  of  man  was  indeed  very  much  debilitated  and  corrupted 
through  the  fall,  but  that  it  has,  nevertheless,  not  entirely  lost  all 
that  is  good  with  respect  to  divine  and  spiritual  things,  and  also  that 
the  sentiment  is  not  true,  in  our  church  hymn  : 

"  This  human  frame,  this  soul,  this  all, 
Is  all  corrupt  through  Adam's  fall ;" 

But  that  on  the  contrary,  man  from  hisnatural  birth  still  possesses  some- 
thing that  is  good,  however  little,  feeble,  and  insignificant  it  may  be  ; 
for  instance,  capacity,  skill,  fitness,  or  ability  to  begin  a  work,  to  act, 
or  to  co-operate,  in  spiritual  things.  For  in  reference  to  external, 
temporal,  and  secular  business  or  affairs,  which  are  subject  to  reason, 
we  shall  give  an  explanation  in  the  succeeding  article. 

This  doctrine  and  others  alike  erroneous,  are  reprehended  and 
rejected,  because  the  Word  of  God  teaches,  that  our  corrupt  na- 
ture of  itself  and  by  its  own  powers,  is  unable  to  accomplish  any  good 
thing,  even  in  the  least  degree,  in  spiritual  and  divine  matters, 
such  as,  to  think  a  good  thought :  and  not  only  so,  but  that  of  it- 
self and  by  its  own  powers,  it  can  do  nothing  in  the  sight  of  God 
but  sin.  Gen.  6,  5  ;  8,  2J . 

But,  on  the  other  hand,  this  doctrine  must  be  secured  also 
against  the  errors  of  the  Manicheans.  Therefore,  this  doctrine 
also  and  other  erroneous  doctrines  like  it,  are  rejected,  namely  : — 
That  human  nature  had  been  created  pure  and  good  at  first,  but 
that  afterwards  original  sin  had  been  infused  into  it  from  without, 
as  an  essential  part  of  it,  by  Satan,  and  interUiingled  with  it,  as 
poison  may  he  mingled  with  wine. 

For,  altliough  the  nature  in  Adnm  and  Eve  was  originally  created 

76 


G03         FORMULA  OF  CONCORD. — DECLARATION. 

pure,  good,  and  holy,  yet  through  the  fall,  sin  did  not  enter  into 
their  nature  in  the  manner  in  which  the  Manicheans  have  imagined 
irrationally^  as  if  Satan  had  created  or  made  some  substantial  evil, 
and  mingled  it  with  their  nature.  But  when,  by  the  seduction  of 
Satan,  through  the  fall,  according  to  the  judgment  and  sentence 
of  God  for  the' punishment  of  man,  he  had  lost  the  original  or  con- 
created  righteousness,  human  nature,  as  stated  above,  became  so 
perverted  and  corrupt  by  this  privation  or  want,  and  by  the 
wounding  and  injury  effected  by  Satan,  that  now  this  nature,  with 
the  same  defect  and  corruption,  descends  by  inheritance  to  all  men 
who  are  conceived  and  born  of  parents  in  the  natural  manner. 
For,  since  the  fall,  human  nature  is  not  first  created  pure  and  holy, 
and  then  corrupted  by  original  sin ;  but  in  the  first  moment  of  our 
conception,  the  seed  out  of  which  man  is  formed,  is  sinful  and  cor- 
rupt. And  thus,  too,  original  sin  is  not  something  subsisting  of 
itself,  in  or  apart  from  the  nature  of  corrupt  man ;  even  as  also  it 
is  not  the  essence,  the  body  or  soul  of  corrupt  man,  nor  man  him- 
self. Neither  can  nor  should  original  sin  and  human  nature  which 
is  corrupted  by  it,  be  so  distinguished,  as  if  this  nature  were  pure, 
good,  holy,  and  incorrupt  before  God,  and  original  sin  alone  which 
dwells  in  nature,  were  evil. 

Further,  we  reject  the  opinion  entertained  by  the  Manicheans, 
as  Augustine  relates,  according,  to  which  corrupt  man  himself  does 
not  sin  in  consequence  of  his  connate  original  sin,  but  some  other 
foreign  thing  in  man  ;  and  that  consequently  God  does  not,  through 
the  law„  accuse  and  condemn  man's  nature,  as  corrupted  by  this 
sin,  but  only  original  sin,  which  exists  in  it.  For,  as  we  have 
stated  above  in  the  thesis  or  declaration  of  the  pure  doctrine  con- 
cerning original  sin,  the  whole  nature  of  man,  born  in  the  natural 
manner,  of  father  and  mother,  is  totally  corrupted  and  perverted 
by  original  sin,  to  the  utmost  extent,  in  body  and  soul,  in  all  his 
powers,  (as  far  as  relates  to  the  goodness,  truth,  holiness,  and 
righteousness  created  in  man  in  Paradise.)  JYon  tamen  in  aliam 
substantiam  genere  aid  specie  diversam,  priori  aholitay  iransmu- 
tata  est.  That  is : — This  nature  however,  is  not  wholly  and  en- 
tirely destroyed,  or  changed  into  another  substance  which  accord- 
ing to  its  essence  is  not  similar  to  our  nature,  and  consequently 
not  of  one  essence  with  us. 

In  consequence  also  of  this  corruption,  the  entire  corrupt  nature 
of  man  is  accused  and  condemned  by  the  law,  unless  sin  is  remit- 
ted for  Christ's  sake. 

The  law,  however,  accuses  and  condemns  oui  nature,  not  because 


OF    ORIGINAL    SIN. 


603 


we  are  persons  created  of  God,  but  because  we  are  sinful  and  evil ; 
nor  because,  and  in  so  far  as  nature  and  its  essence  in  us,  even  after 
the  fall,  is  a  work  and  creature  of  God,  but  because,  and  so  far  as 
it  is  infected  and  corrupted  through  sin. 

But,  although  original  sin  (as  Luther  says)  has  infected  and  cor- 
rupted the  whole  nature  of  man,  like  a  spiritual  poison  and  leprosy, 
so  that  now  in  our  corrupt  nature,  these  two,  nature  itself,  and  ori- 
ginal sin  in  it,  cannot  be  clearly  distinguished,  separately,  the  one 
from  the  other ;  nevertheless  corrupt  nature,  on  the  one  hand,  or 
the  essence  of  corrupt  man,  his  body  and  soul,  or  man  himself  who 
is  created  of  God,  (and  in  whom  original  sin  dwells,  by  which  the 
nature,  essence,  or  the  whole  man,  is  corrupted,)  and  original  sin  it- 
self, on  the  other  hand,  Avhich  dwells  in  the  nature  or  essence  of 
man,  and  corrupts  the  same,  are  not  one  and  the  same  thing ;  even 
as  in  external  leprosy,  the  body  which  is  leprous,  and  the  leprosy 
which  is  in  or  on  the  body,  are  not,  properly  speaking,  the  same 
thing.  For  a  distinction  must  be  observed  between  our  nature,  as 
it  is  created  and  preserved  of  God,  in  which  sin  dwells,  and  original 
sin  which  dwells  in  nature ;  these  two,  according  to  the  holy  Scrip- 
tures, must  and  can  be  considered,  taught,  and  believed,  with  their 
proper  distinction. 

The  principal  articles  of  our  Christian  faith,  urge  and  enforce  the 
observance  of  this  distinction.  In  the  first  place,  in  the  article  of 
faith  concerning  creation,  the  Scriptures  testify  that  God  created 
human  nature  not  only  before  the  fall,  but  that  it  remains  a  creature 
and  a  work  of  God,  even  after  the  fall.  (Deut.  22,  6  ;  Isa.  45,  11 ; 
54,  5  ;  64,  8 ;  Acts  17,  25  ;  Rev.  4,  11.) 

"  Thine  hands,"  says  Job,  "  have  made  me,  and  foshioned  me  to- 
gether round  about ;  yet  thou  dost  destroy  me.  Remember,  I  be- 
seech thee,  that  thou  hast  made  me  as  the  clay  ;  and  wilt  thou  bring 
me  into  dust  again  ?  Hast  thou  not  poured  me  out  as  milk,  and 
curdled  me  like  cheese?  Thou  hast  clothed  me  with  skin  and  flesh, 
and  hast  fenced  me  with  bones  and  sinews.  Thou  hast  granted  me  life 
and  favor,  and  thy  visitation  hath  preserved  ray  spirit^"  Job  10, 8-12. 

"  I  will  praise  thee;"  says  David,  "  for  I  am  fearfully  and  won- 
derfully made  :  marvellous  are  thy  works  ;  and  that  ray  soul  knoweth 
right  well.  My  substance  was  not  hid  from  tliee,  when  I  was  made 
in  secret,  and  curiously  wrought  in  the  lowest  parts  of  the  earth. 
Thine  eyes  did  see  my  substance,  yet  being  unpcrfect ;  and  in  thy 
book  all  my  members  were  written,  which  in  continuance  were  fash- 
ioned, when  as  yet  there  was  none  of  them  ;"  Psalm  139,  14-16. 


604  FORMULA  OF  CONCORD. DECLARATION. 

"  Then  shall  the  dust,"  says  Solomon,  "  return  to  the  earth  as  it 
was ;  and  the  spirit  shall  return  unto  God  who  gave  it ;"  Eccl.  12,  7. 

These  passages  testify  clearly,  that  God  is  the  creator  of  man  even 
after  the  fall,  and  that  he  creates  his  body  and  soul.  Therefore  cor- 
rupt man  cannot,  without  any  distinction,  be  sin  itself,  else  God 
would  be  a  creator  of  sin.  Thus  also  our  Smaller  Catechism  testi- 
fies in  the  explanation  of  the  first  Article,  where  it  is  thus  written : 
"  I  believe  that  God  created  me,  together  with  every  other  creature  ; 
that  he  has  given  and  still  preserves  for  me  my  body  and  soul,  eyes 
and  ears,  and  all  the  other  members,  reason  and  all  the  senses." 
And  it  is  also  written  in  the  Larger  Catechism :  "  I  mean  and 
belie^•e,  that  I  am  a  creature  of  God  ;  that  is,  that  he  has  given 
me,  and  continually  preserves,  my  body,  soul,  and  life,  and  all  my 
members,  my  senses,  reason,  and  understanding,"  &c.  Yet  this 
creature  and  work  of  God  is  miserably  corrupted  by  sin  ;  for,  the 
substance  out  of  which  God  now  forms  and  makes  human  beings,  was 
corrupted  and  perverted  in  Adam,  and  thus  reaches  us  by  inheritance. 

And  here  pious  Christians  should  justly  acknowledge  the  unspeak- 
able goodness  of  God,  that  he  does  not  at  once  cast  away  from  him- 
self this  corrupted,  perverted,  sinful  mass  into  hell,  but  that  he  still 
forms  and  makes  out  of  it  the  present  human  nature,  which  is  so 
miserably  corrupted  by  sin ;  in  order  that  he  may  purify  it  from  sin, 
sanctify,  and  save  it  through  his  beloved  Son. 

From  this  article  accordingly,  that  distinction  appears  clearly  and 
incontrovertibly  ;  for  original  sin  does  not  proceed  from  God  ;  God 
is  not  the  creator  or  author  of  sin  ;  neither  is  original  sin  a  creature 
or  a  work  of  God,  but  it  is  the  work  of  the  devil. 

Now,  if  there  were  no  difference  whatever,  between  the  nature  and 
essence  of  our  body  and  soul,  which  are  corrupted  by  original  sin,  and 
original  sin  itself,  through  which  nature  is  corrupted,  it  would  follow, 
either  that  God,  since  he  is  the  creator  of  our  nature,  has  also  crea- 
ted and  made  original  sin,  and  this  too  would  thus  become  his  work 
and  creature;  or,  since  sin  is  a  work  of  the  devil,  that  Satan  is  the 
creator  of  our  nature,  body  and  soul,  which  would  then  be  a  work 
or  a  creature  of  Satan,  if  without  any  distinction  our  corrupt  nature 
were  sin  itself.  Both  of  these  positions,  however,  are  repugnant  to 
the  first  Article  of  our  Christian  faith.  In  order,  therefore,  that  the 
creature  and  work  of  God  in  man,  may  be  distinguished  from  the 
work  of  the  devil,  we  say  that  the  body  and  soul  of  man  are  the 
work  or  creature  of  God,  and  that  the  ability  in  man  to  think,  to 
speak,  to  act,  and  to  operate,  is  the  work  of  God.  "  For  in  him  we 
live,  and  move,  and  have  our  being,"  Acts  17,  28.     But  that  his 


OF    ORIGINAL    SIN.  605 

nature  is  corrupted,  and  that  his  thoughts,  words,  and  works  are 
evil — this  is  originally  the  work  of  Satan,  who  has  thus  corrupted 
the  work  of  God  in  Adam  through  sin,  which  reaches  us  by 
inheritance. 

In  the  second  place,  in  the  article  concerning  redemption,  the 
Scriptures  testify  forcibly,  that  the  Son  of  God  assumed  our  human 
nature,  without  sin,  however,  so  that  in  all  things,  sin  excepted, 
he  was  made  like  unto  us,  his  brethren,  Heb.  2,  17.  Unde  veteres 
dixerunt :  Christum  nobis,  frairihus  suis,  consuhstantialem  esse  se- 
cundum cfssumtam  naturam,  quia  naturam,  quce,  excepfo  peccato, 
ejusdcm  generis,  speciei  et  suhstaniice  cum  nostra  est,  assumsit,  et 
contrariam  sententimn  manifcste  hcercseos  damnarunt.  That  is : — 
Hence  all  the  ancient  orthodox  teachers  held,  that  Christ  according 
to  his  assumed  humanity,  is  of  one  essence  with  us,  his  brethren  ;  for 
he  assumed  a  human  nature,  which,  with  the  exception  of  sin, 
is  entirely  like  our  human  nature  in  its  essence,  and  in  all  its  essen- 
tial properties ;  and  Ihey  condemned  the  contrary  doctrine,  as  a  mani- 
fest heresy. 

Now,  if  there  were  no  difference  between  the  nature  or  essence 
of  corrupt  man  and  original  sin,  it  would  necessarily  follow,  either 
that  Christ  did  not  assume  our  nature,  because  he  did  not  assume 
sin ;  or,  since  he  assumed  our  nature,  that  he  also  assumed  sin  :  both 
of  these  conclusions  are  repugnant  to  the  Scriptures.  But  since  the 
Son  of  God  assumed  our  human  nature,  and  not  original  sin,  it  is 
hence  clear  that  human  nature,  even  after  the  fall,  and  original  sin, 
are  not  one  and  the  same  thing,  but  that  they  must  be  distinguished. 

In  the  third  place,  in  the  article  conconing  sanctification,  the 
Scriptures  teach,  that  God  cleanses  men  from  sin,  (1  John  1,  7,)  pu- 
rifies, and  sanctifies  them,  and  that  Christ  saves  his  people  from  their 
sins,  (Matt.  1,  21.)  Therefore,  sin  cannot  be  man  himself:  for  God 
receives  men  in  mercy  for  Christ's  sake,  but  he  forever  remains  an 
enemy  to  sin.  Hence,  this  expression  with  others  similar  to  it,  which 
we  find  in  the  writings  of  the  modern  Manicheans — that  original 
sin  is  baptized  in  the  name  of  the  holy  Trinity,  is  sanctified,  and 
saved — is  unchristian  and  abominable.  All  these,  however,  we  do 
not  wish  to  recite,  as  they  are  offensive  to  Christian  people. 

In  the  fourth  place,  in  the  article  concerning  the  resurrection,  the 
Scriptures  testify,  that  the  substance  even  of  our  flesh,  shall  rise, — 
but  free  from  sin  ;  and  that  in  the  life  everlasting,  we  shall  have  and 
retain  the  same  soul, — but  free  from  sin. 

Now,  if  there  were  no  difference  at  all  between  our  corrupted  bo- 
dy and  soul,  and  original  sin,  it  would  follow,  in  opposition  to  this 


(506  FORMULA    OP    GONCORD. DECLARATION. 

article  of  the  Christian  faith,  either  that  our  flesh  will  not  rise  on 
the  last  (lay,  and  that  in  eternal  life  we  shall  possess,  not  this  essence 
of  our  bodies  and  souls,  but  a  different  substance  and  another  soul, 
since  we  shall  then  be  without  sin ;  or,  that  sin  will  also  rise,  and 
exist,  and  remain  in  the  elect,  in  that  eternal  hfe. 

Hence  it  is  clear,  that  this  doctrine,  with  all  the  opinions  which 
are  dependent  and  consequent  upon  it,  must  be  rejected,  namely, 
when  it  is  asserted  and  taught,  that  original  sin  is  the  nature,  sub- 
stance, essence,  body,  or  soul  of  corrupt  man ;  so  that  there  is  no 
difference  at  all  between  original  sin,  and  our  corrupt  nature,  sub- 
stance, and  essence.  For  the  principal  articles  of  our  Christian 
fiiith  testify  forcibly  and  powerfully,  as  to  the  reasons  for  which  a 
difference  between  the  nature  and  substance  of  man,  corrupted  by 
sin,  and  sin  itself  by  which  and  through  which  man  is  corrupted, 
shall  and  must  be  retained.  These  statements  may  suffice  as  a  sim- 
ple declaration  of  the  true  doctrine,  and  the  contrary  doctrine,  (thet- 
ically  and  antithetically,)  concerning  this  controversy,  so  far  as  it 
concerns  the  principal  matter  itself,  as  it  is  not  here  designed  to  en- 
gage in  an  extended  discussion,  but  only  to  treat  the  principal  sub- 
jects, article  by  article. 

But  in  relation  to  words  and  phrases,  it  is  best  and  safest  to  use 
and  retain  the  form  of  sound  words  employed  in  the  holy  Scriptures, 
and  in  the  writings  mentioned  above,  concerning  this  article. 

For  the  purpose  of  avoiding  contentions  about  words,  those  equivo- 
cal terms  or  words  and  phrases  which  are  understood  and  used  in  vari- 
ous senses,  must  be  diligently  and  clearly  explained.  Thus,  when  it 
is  said,  "  God  creates  the  nature  of  man  ;"  by  the  word  natarz  we 
understand,  the  essence,  the  body  and  the  soul  of  man.  But  fre- 
quently the  character,  the  defects  or  evils  of  an  object  are  called  its 
nature,  as  when  it  is  said,  "  It  is  the  nature  of  the  serpent  to  sting 
and  to  poison."  In  this  sense  Luther  says,  that  sin  or  to  sin  is  the 
quality  and  nature  of  corrupt  man. 

Original  sin  is,  therefore,  properly  that  deep  corruption  of  our- na- 
ture, as  it  is  described  in  the  Smalcald  Articles.  Sometimes, 
however,  as  a  concrete  term,  it  comprehends  the  subject  also,  that 
is,  man  himself  with  his  body  and  soul,  in  whom  sin  exists  and  in- 
heres, because  man  is  corrupted,  infected,  and  contaminated  through 
sin ;  as,  when  Luther  says :  "  Thy  birth,  thy  nature,  and  thy  whole 
being,  is  sin,"  that  is,  sinful  and  impure. 

And  when  Luther  uses  these  words:  "  Natural,  personal,  essen- 
tial sin,"  he  himself  explains  his  meaning  to  be,  that  not  only  the 
words,  thoughts,  and  deeds  are  sins,  but,  that  the  whole  nature,  per- 


OF    ORIGINAL    SIN.  607 

son,  and  essence  of  man,  are  totally  and  thoroughly  corrupted  by 
original  sin. 

But  in  regard  to  the  Latin  words  substantia  and  accidens,  since 
they  are  not  understood  by  unlearned  persons,  they  shoukl  not  be 
used  in  our  churches  in  public  discourses.  But  when  the  learned 
use  them  in  reference  to  the  present  subject  among  themselves,  or 
before  others  who  understand  them, — as  Eusebius,  Ambrose,  and 
especially  Augustine,  as  well  as  other  eminent  teachers  of  the  church, 
have  done  through  necessity,  for  the  purpose  of  explaining  this  doc- 
trine in  opposition  to  the  heretics, — they  employ  them  as  terms  which 
complete  the  description,  or  as  alternatives,  which  exclude  the  exist- 
ence of  a  third  term  between  them ;  so  that  all  that  exists,  must  ei- 
ther be  a  substance,  [substantia,)  that  is,  something  which  exists  by 
itself,  or  an  accident,  [accidens,)  that  is,  a  property  which  does  not 
subsist  essentially  by  itself,  but  in  another  essence,  which  subsists 
by  itself,  and  from  which  it  can  be  distinguished.  This  division  is 
used  also  by  Cyril  and  Basil. 

And  inasmuch  as  it  is  an  indubitable  and  incontestable  axiom, 
among  others,  in  theology,  that  every  substance,  or  thing  subsisting 
by  itself,  so  far  as  it  is  a  substance,  is  either  God  himself,  or  a  work 
and  creature  of  God,  Augustine  has,  in  a  number  of  publications 
against  the  Manicheans,  like  all  true  teachers,  for  sufficient  reasons 
and  with  earnestness,  condemned  and  rejected  this  expression:  Pec- 
catum  originis  est  substantia  vel  natura;  that  is,  original  sin  is  the 
nature  or  substance  of  man.  And  with  him  all  the  learned  and  the 
intelligent  have  ever  held,  that  whatever  does  not  subsist  by  itself, 
or  is  not  a  part  of  another  essence  subsisting  by  itself,  but,  seated  in 
something  else,  is  subject  to  change,  is  not  properly  called  substantia^ 
that  is,  something  subsisting  by  itself^,  but  accidens,  that  is,  a  mere 
quality,  or  something  contingent.  Thus  Augustine  was  always  ac- 
customed to  express  himself  in  this  manner :  "  Original  sin  is  not  our 
nature  itself,  but  it  is  accidens  viiium  in  natura,  that  is,  an  acci- 
dental defect  and  evil  in  our  nature."  And  this  manner  of  ex- 
})ression  was  used  freely,  and  without  any  suspicion  [of  heresy,]  in 
our  schools  and  churches,  according  to  the  rules  of  dialectics,  before 
this  controversy  commenced  ;  and  hence  it  was  never  reprehended 
either  by  Dr.  Luther  or  by  any  sound  teacher  in  our  evangelical 
churches. 

Since,  then,  it  is  an  incontestable  truth,  that  all  that  exists  is  ei- 
ther a  substaiu'c,  or  a  (jualily,  that  is,  either  an  essence  subsisting 
by  itself,  or  an  attribute  of  the  same,  as  it  was  shown  and  proved 
above  by  the  testimonies  of  ecclesiastical  writers,  and  no  one  of  sane 


608         FORMULA  OF  CONCORD. — DECLARATION. 

mind  ever  doubted  it ;  necessity  forces  us,  without  the  possibility  of 
evasion,  in  case  it  be  asked  whether  original  sin  is  a  substance,  that 
is,  a  thing  which  exists  by  itself,  and  not  in  another  ;  or  an  attribute, 
that  is,  a  quality  which  does  not  subsist  by  itself,  but  inheres  in  an- 
other object,  and  cannot  subsist  by  itself — to  confess  in  a  direct  man- 
ner, that  original  sin  is  not  a  substance,  but  an  attribute  or  accident. 

Hence,  the  church  of  God  can  never  be  restored  to  permanent 
peace  in  reference  to  this  controversy,  but  disunion  will  be  much 
more  confirmed  and  perpetuated,  if  her  ministers  remain  in  doubt 
whether  original  sin  is  a  substance  or  an  attribute,  and  whether  it 
should  correctly  and  properly  be  called  a  substance,  or  an  attribute 
or  accident. 

If,  then,  our  churches  and  schools  are  to  be  wholly  freed  from  this 
offensive  and  most  pernicious  controversy,  it  is  necessary  that  every 
one  should  be  properly  informed  concerning  this  matter. 

But  if  it  be  further  asked — what  kind  of  attribute  or  accident  ori- 
ginal sin  is?  an  entirely  different  question  is  proposed,  of  which  no 
philosopher,  no  Papist,  no  sophist,  yea,  not  human  reason,  however 
acute  it  may  be,  can  furnish  the  right  solution  ;  but  all  our  under- 
standing and  explanation  of  it  must  be  derived  from  the  holy  Scrip- 
tures alone;  which  testify,  that  original  sin  is  pd  inexpressible  evil, 
and  such  a  corruption  of  human  nature  that  nothing  pure  or  good 
remains  in  it,  or  in  any  of  its  interior  or  exterior  faculties,  but  that 
it  is  altogether  depraved  ;  so  that  through  original  sin,  man  is  truly 
dead  in  the  sight  of  God,  spiritually,  and,  with  all  his  powers,  has 
become  dead  to  every  thing  that  is  good. 

By  the  use  of  the  word  accidens,  therefore,  original  sin  is  not  ex- 
tenuated, if  it  be  thus  explained  according  to  the  Word  of  God,  even 
as  Dr.  Luther  in  his  Latin  Commentary  on  the  third  chapter  of  Gene- 
sis, has  written  with  great  zeal  against  such  doctrines  as  extenuate  ori- 
ginal sin.  But  this  word  serves  merely  to  show  the  difference  be- 
tween the  work  of  God,  which  is  our  own  nature  notwithstanding 
it  is  corrupt,  and  the  work  of  the  devil,  which  is  sin  inhering  in  the 
work  of  God,  or  its  most  deep  and  inexpressible  corruption. 

Thus  Luther  also  used  the  word  accidens  as  well  as  qualitas  on 
this  subject,  and  did  not  reject  them.  But  at  the  same  time,  he 
showed  with  special  correctness  and  great  zeal,  and  impressed  on 
the  minds  of  all,  what  an  odious  quality  or  accidens  it  is,  through 
which  human  nature  is  not  simply  made  unclean,  but  is  so  deeply  cor- 
rupted, that  nothing  pure  or  incorrupt  remains  in  it ;  as  his  words 
on  the  ninetieth  Psalm  declare  :  Sive  igitiir  peccatum  originale  qua- 
tilatem,  sive  morhum  vocivcrimus,  j^rofecto  cxtremum  malum  est, 


OK     I'KEEWILL.  (i09 

nofi  solum  pall  ceterna/n  Irani  el  morleni,  scd  ne  agnoscerc  qxiidcm, 
quce  pateris.  That  is,  whether  we  call  original  sin  a  quality  or  a 
disease,  it  is  truly  the  highest  evil,  that  we  should  not  only  suffer 
the  eternal  wrath  of  God  and  everlasting  death,  but  not  even  under- 
stand what  we  suffer.  And  again,  in  his  Commentary  on  the 
third  chapter  of  Genesis  he  says:  Qui  isto  reneno  peccnti  originis, 
a  planla  pedis  usque  ad  verlicem  infecti  sumus,  siquidern  in  natura 
adhuc  integra  hcec  accidere,  SjX.  That  is,  by  the  poison  of  original 
sin,  we  are  infected  from  the  sole  of  the  foot  even  unto  th«e  crown  of 
the  head,  since  these  things  occurred  when  nature  was  still  uncor- 
rupt,  &c. 

II.  OF  FREEWILL,  OR  THE  POWERS  OF  MAN. 

Inasmuch  as  a  controversy  has  arisen,  not  only  between  us  and 
the  Papists,  but  among  some  theologians  of  the  Augsburg  Con- 
fession also,  concerning  freewill,  we  shall,  first  of  all,  exhibit  the 
points  which  were  called  in  question. 

Since  man,  in  respect  to  his  freewill,  may  be  considered  in  four 
very  different  states,  the  inquiry  now  does  not  relate  to  the  condition 
of  his  will  before  the  fall,  nor  to  the  extent  of  his  ability  since  the 
fall,  prior  to  his  conversion,  in  external  matters  pertaining  to  this 
temporal  life  ;  nor  does  it  relate  to  the  condition  of  his  will  in  spirit- 
ual matters,  either  after  he  is  regenerated  through  the  Spirit  of  God 
and  ruled  by  him,  or  when  he  shall  have  been  raised  from  the  dead  ; 
but  the  chief  question  is  solely  : — What  the  understanding  and  will 
of  unregenerate  man  can  accomplish  in  his  conversion  and  regenera- 
tion, by  his  own  powers  remaining  since  the  fall,  when  the  Word  of 
God  is  preached,  and  the  grace  of  God  is  offered  to  us;  whether  he 
can  prepare  himself  for  the  apprehension  of  this  grace,  accept  it,  and 
give  assent  to  the  Word  of  God.  This  is  the  controversy  which  has 
been  maintained  for  many  years  in  the  churches  of  the  Augsburg 
Confession,  amons^  some  theolooians. 

For  the  one  party  held  and  taught,  that  although  man  is  unable 
by  his  own  powers  to  fulfil  the  commandments  of  God,  to  confide 
truly  in  him,  to  fear  him,  and  to  love  him  truly,  without  the  grace 
of  the  Holy  Spirit ;  yet  that  he  still  retains  so  much  of  natural  pow- 
er, prior  to  his  regeneration,  that  he  can  in  some  measure  prepare 
himself  for  grace  and  assent  to  it, — though  feebly  :  but  if  the  grace  of 
the  Holy  Spirit  be  not  added,  he  can  accomplish  nothing  by  that 
power,  but  must  be  overcome  in  the  struggle. 

On  the  other  hand,  certain  enthusiasts,  both  ancient  and  modern, 

77 


610  FORMULA    OK    CONCORD. DECLARATION. 

have  also  taught,  tliat  God  converts  sinners  through  his  Spirit,  and 
draws  them  to  the  saving  knowledge  of  Christ,  without  any  instru- 
mentality of  the  creature, — that  is,  without  the  external  preaching 
and  hearing  of  the  Word  of  God. 

In  opposition  to  both  these  parties,  the  pure  teachers  of  the  Augs- 
burg Confession  have  taught  and  contended,  that  through  the  fall  of 
our  first  parents,  man  became  so  corrupt,  that  he  is  blind  by  nature 
in  divine  things  pertaining  to  our  conversion  and  the  salvation  of 
our  souls,  neither  understanding  nor  being  able  to  understand  the 
Word  of  God  when  it  is  preached,  but  regarding  it  as  foolishness; 
and  that  he  does  not  approach  God  of  himself,  but  remains  an  ene- 
my to  him  until  he  is  converted,  is  made  a  believer,  is  regenerated, 
and  renewed  by  the  power  of  the  Holy  Spirit,  through  the  preach- 
ing and  hearing  of  the  Word,  out  of  pure  grace,  without  any  co-ope- 
ration on  his  own  part. 

For  the  purpose  of  explaining  this  controversy  in  a  Christian 
manner,  according  to  the  analogy  of  the  Word  of  God,  and  by  his 
grace  of  deciding  it,  we  state  that  our  doctrine,  faith,  and  confes- 
sion, are  the  following : 

Namely,  that  in  spiritual  and  divine  things,  the  understanding, 
the  heart,  and  the  will  of  unregenerate  man,  are  unable,  by  their  own 
natural  powers,  to  understand,  to  believe,  to  accept,  to  think,  to 
will,  to  begin,  to  accomplish,  to  do,  to  perform,  or  to  co-operate  in 
any  thing  whatever;  but  are  wholly  and  entirely  corrupted,  and 
dead  to  every  thing  good  ;  so  that  in  the  nature  of  man,  since  the 
fall,  and  prior  to  his  regeneration,  not  a  spark  of  spiritual  power  re- 
mains or  exists  by  which  he  can  prepare  himself  for  the  grace  of 
God,  or  accept  the  offered  grace,  or  be  capable  thereof,  or  apply 
himself,  or  accommodate  himself  to  it,  of  and  by  himself.  Nor  is  he 
able  by  his  own  powers  to  help,  to  do,  to  perform,  or  to  co-operate 
in  any  thing  towards  his  conversion,  either  as  to  the  whole  of  it  or 
any  part,  even  in  the  least  or  most  insignificant  part ;  but  he  is  the 
servant  of  sin,  John  8,  34,  and  the  captive  of  Satan,  by  whom  he  is 
led,  Eph.  2,  2  ;  2  Tim.  2,  26.  Hence  the  natural  freewill,  accord- 
ing to  its  perverted  nature  and  character,  is  efficient  and  active  in 
that  alone  which  displeases  God  and  is  opposed  to  him. 

This  explanation  and  general  reply  to  the  chief  question  and  point 
of  controversy  mentioned  in  the  introduction  of  this  article,  is  estab- 
lished and  confirmed  by  the  following  arguments,  which  we  derive 
from  the  Word  of  God.  And  although  they  be  opposed  to  the  pride 
of  reason  and  the  philosophy  of  man,  yet  we  know  that  the  wisdom 
of  this  perverted  world  is  only  foolishness  in  the  sight  of  God,  and 


OF    FREEWILL.  611 

that  in  respect  to  articles  of  faith  we  must  judge  according  to  the 
Word  of  God  alone. 

For,  in  the  first  place,  although  human  reason,  or  the  natural  un- 
derstanding of  man,  may  have  a  feeble  spark  of  the  knowledge  of 
the  existence  of  God,  and  also  of  the  law,  Rom.  1,  19  ;  2,  15 ;  still, 
it  is  so  ignorant,  blind,  and  perverted,  that,  even  when  the  most  In- 
genious and  learned  persons  on  earth,  read  or  hear  the  Gospel  con- 
cerning the  Son  of  God,  and  the  promise  of  everlasting  salvation, 
they  are  nevertheless  unable  by  their  own  powers  to  perceive,  or  to 
comprehend,  or  to  understand,  or  to  believe  these  things,  and  to  hold 
them  as  truth,  but  rather,  the  greater  diligence  and  assiduity  they 
employ  in  this  respect  to  comprehend  these  spiritual  things  with 
their  reason,  the  less  they  understand  or  believe  ;  and  they  regard  all 
as  mere  foolishness  or  fables,  before  they  are  illuminated  and  tau2;ht 
by  the  Holy  Spirit.     1  Cor.  2,  14  :  "  The  natural  man  receiveth 
not  the  things  of  the  Spirit  of  God  ;  for  they  are  foolishness  unto 
him:  neither  can  he  know  them,  because  they  are  spiritually  dis- 
cerned."    1  Cor.  1,  21 :  "  For  after  that,  in  the  wisdom  of  God, 
the  world  by  wisdom  knew  not  God,  it  pleased  God  by  the  foolish- 
ness of  preaching  to  save  them  that  believe."     Eph.  4, 17, 18  :  Those 
who  are  not  regenerated  through  the  Holy  Spirit,  "  walk  in  the  van- 
ity of  their  mind  ;  having  the  understanding  darkened,  being  aliena- 
ted from  the  life  of  God,  through  the  ignorance  that  is  in  them,  be- 
cause of  the  blindness  of  their  heart."     Matt.  13,  11,  13 :  "  They 
■seeing,  see  not ;  and  hearing,  they  hear  not ;  neither  do  they  under- 
stand."    But  "  it  is  given  unto  you  to  know  the  mysteries  of  the 
kingdom  of  heaven."     Rom.  3,  11,  12 :  "  There  is  none  that  un- 
derstandeth,  there  is  none  that  seeketh  after  God.     They  are  all  gone 
out  of  the  way,  they  are  together  become  unprofitable  ;  there  is  none 
that  doeth  good,  no,  not  one."     Thus  the  Scriptures  at  once  call 
the  natural  man,  "darkness"  in  spiritual  and  divine  things,  Eph. 
5,  8  ;  Acts  26, 18  ;  John  1,  o  :  "  And  the  light  shineth  in  darkness," 
(that  is,  in  this  dark,  blind  world  which  neither  knows  nor  regards 
Got!,)  "  and  the  darkness  comprehenckd  it  not."     Again,  the  Scrip- 
tures teach,  that  man  is  not  only  weak  and  diseased,  but  entirely  in- 
animate and  dead  in  sins,  Eph.  2,  1,  5 ;  Col.  2,  13. 

Now,  as  a  man,  who  is  physically  dead,  cannot  by  his  ovvn  j;ow- 
ers  fit  or  prepare  himself  so  as  to  ot)tain  temporal  life  again ;  so  a  man, 
who  is  spiritually  flead  in  sins,  cannot  by  his  own  powers,  adaj^t  or 
prepare  himst-lf  for  the  attainment  of  sjiiritnal  and  heavenly  rightur 
ousness  and  life,  if  he  be  not  made  frcf  from  the  death  of  sin,  an«J 
made  alive  hv  the  Son  of  God. 


01:2  FORMULA    OF    CONCORD. DECLARATION. 

The  Scriptures,  therefore,  take  from  the  understanding,  the  heart, 
and  the  will  of  the  natural  man,  all  aptitude,  capacity,  ability,  and 
power,  to  think,  understand,  accomplish,  begin,  will,  propose,  do, 
operate,  or  co-operate  in  any  thing  that  is  good  and  right  in  spirit- 
ual things,  as  of  himself.  2  Cor.  3,  5  :  "  Not  that  we  are  sufficient 
of  ourselves  to  think  any  thing  as  of  ourselves;  but  our  sufficiency 
is  of  God."  Rom.  3,  12 :  "  They  are  together  become  unprofita- 
ble." John  8,  37 :  "  My  w^ord  hath  no  place  in  you."  John  1, 
•3  :  The  "  darkness,  comprehended  it  not,"  or  received  it  not.  1  Cor. 
2,  14  :  "  The  natural  man  receiveth  not,"  or  as  the  Greek  word  pro- 
perly expresses  it,  apprehendeth  not,  accepteth  not,  "  the  things  of 
the  Spirit  of  (jod  ;"  or  is  not  qualified  for  spiiitual  matters  ;  "  for 
they  are  foolishness  unto  him :  neither  can  he  know  them."  Much 
less  is  he  able  to  believe  the  Gospel  truly,  or  to  give  assent  to  it,  and 
to  regard  it  as  truth.  Rom.  8,  7 :  "  The  carnal,"  or  the  natural 
man's,  "  mind  is  enmity  against  God  :  for  it  is  not  subject  to  the 
law  of  God,  neither  indeed  can  be."  And  in  a  word,  it  will  ever 
remain  true,  as  the  Son  of  God  declares,  John  15,  5  :  ''  Without  me 
ye  can  do  nothing."  And  Paul  adds,  Phil.  2, 13  :  "  It  is  God  which 
worketh  in  you,  both  to  will  and  to  do  of  his  good  pleasure."  This 
cheering  declaration  is  very  consolatory  to  all  pious  Christians  who 
feel  or  discover  in  their  hearts  a  faint  spark,  or  desire  for  the  grace 
of  God  and  eternal  salvation;  for  they  are  assured  by  it  that  God 
has  enkindled  this  commencement  of  true  piety  in  their  hearts,  and 
that  he  will  still  further  strengthen  them  in  their  great  weakness, 
and  aid  them  in  persevering  in  the  true  faith  to  the  end. 

Here  also  we  may  refer  to  all  the  prayers  of  the  saints,  in  which 
they  entreat  God  to  teach,  to  enlighten,  and  to  sanctify  them,  and 
by  which  they  intimate,  that  by  their  own  natural  powers,  they  can- 
not have  those  things  which  they  entreat  God  to  bestow.  Thus, 
David  entreats  God,  in  the  119th  Psalm,  more  than  ten  times,  to  im- 
part unto  him  understanding,  so  that  he  may  comprehend  and  learn 
his  divine  doctrine  rightly  ;  see  verses  18,  27,  33,  34,  3(),  43,  66, 
73,  144,  169.  Similar  prayers  occur  in  the  writings  of  Paul,  Eph. 
1,  17,  18;  Col.  1,  9;  Phil!  1,  9.  These  prayers  and  declarations 
concerning  our  ignorance  and  inability,  were  not  written  for  the  pur- 
pose of  rendering  us  indolent  and  remiss  in  reading,  hearing,  and 
meditating  on  the  Word  of  God  ;  but  that  w^e  should  tirst  of  all  thank 
God  from  our  hearts,  for  liberating  us  from  the  darkness  of  ignorance 
and  the  bondage  of  sin  and  death,  through  his  Son,  and  regenerating 
find  enlightening  us  through  Baptism  and  the  Holy  Spirit. 

And  then,  after  God  has  made  the  beginning  through  his  Holy 


OF     FREEWILL.  613 

Spirit  in  Baptism,  and  enkindled  and  wrought  both  the  true  knowl- 
edge of  God  and  also  faith  in  our  hearts,  we  should  entreat  him 
without  ceasing,  to  maintain,  to  strengthen  daily,  and  unto  the  end 
preserve  faith  in  us  and  his  heavenly  gifts  through  the  same 
Spirit  and  through  his  grace,  by  the  daily  reading  and  practical  ap- 
plication of  the  Word  of  God.  For  unless  God  himself  discharges 
the  office  of  our  teacher,  we  can  study  and  learn  nothing  that  is  ac- 
ceptable to  him  and  salutary  to  ourselves  and  others. 

In  the  second  place,  the  Word  of  God  testifies,  that  in  divine 
things,  the  understanding,  heart,  and  will  of  the  natural,  unregener- 
ate  man,  are  not  only  wholly  alienated  from  God,  but  adverse  to 
him,  inclined  to  all  evil,  and  perverted.  Again,  man  is  not  only 
weak,  impotent,  without  ability,  and  dead  to  that  which  is  good, 
but  so  miserably  perverted,  poisoned,  and  corrupted  by  original  sin, 
that  by  nature  and  character  he  is  altogether  evil,  stubborn,  and  in- 
imical to  God,  actively,  eagerly,  and  energetically  engaged  in  doing 
every  thing  that  is  displeasing  and  opposed  to  God.  Gen.  8,  21 : 
"  The  imagination  of  man's  heart  is  evil  from  his  youth."  Jer. 
17,  9 :  "  The  heart  is  deceitful  above  all  things,  and  desperately 
wicked ;"  or  perverted  and  full  of  wretchedness  which  cannot  be 
fathomed.  St.  Paul,  Rom.  8,  7,  thus  explains  this  passage : 
"  The  carnal  mind  is  enmity  against  God."  Gal.  5,  17  :  "  The 
flesh  lusteth  against  the  Spirit,  and  these  are  contrary  the  one  to  the 
other."  Rom.  7,  14:  "We  know  that  the  law  is  spiritual:  but  I 
am  carnal,  sold  under  sin."  And  immediately  afterwards  :  "  I  know 
that  in  me  (that  is,  in  my  flesh)  dwelleth  no  good  thing."  "  For  I 
delight  in  the  law  of  God,  after  the  inward  man,"  regenerated, 
namely,  through  the  Holy  Spirit,  "  but  I  see  another  law  in  my 
members,  warring  against  the  law  of  my  mind,  and  bringing  me  into 
captivity  to  the  law  of  sin,"  &c.,  ch.  7,  18,  22,  23. 

If  then  in  St.  Paul  and  other  regenerate  persons,  the  natural  or 
carnal  freewill,  even  after  regeneration,  opposes  the  law  of  God, 
much  more  will  it,  previous  to  regeneration,  be  rebellious  and  inimi- 
cal to  the  law  and  will  of  God.  Hence  it  is  evident, — as  we  have 
more  fully  shown  in  the  article  concerning  original  sin,  to  which,  for 
the  sake  of  brevity,  we  will  refer, — that  freewill  by  its  own  natural 
powers  not  only  cannot  effect,  or  co-operate  in  effecting,  any  thino- 
in  respect  to  conversion,  righteousness,  and  salvation;  or  obey,  or 
believe,  or  give  assent  to  the  Holy  Spirit  who  offers  to  man  the  grace 
of  God  and  salvation  through  the  Gospel;  but  in  consequence  of  its  con- 
nate, evil,  perverse  nature,  it  also,  in  a  hostile  manner,  opposes  God 
iindhis  will,  unless  it  is  enlightened  and  governed  by  the  Spirit  of  God. 


614  FORMULA    OF     CONCORD. DECLARATION. 

Wherefore,  the  holy  Scriptures  compare  the  heart  of  unregener- 
ate  man  to  a  hard  stone,  which  yields  not  to  the  touch,  but  resists, 
and  to  unhewn  timber,  and  to  a  wild,  intractable  animal ;  but  they 
do  not  teach  that  man,  since  the  foil,  is  no  lono-er  a  rational  crea- 
ture,  or  that  he  is  converted  to  God  without  hearing  the  divine  Word, 
and  meditating  upon  it ;  or  that  he  is  unable  to  understand,  or  volun- 
tarily to  do  or  to  omit  any  thing  good  or  evil  in  external  and  civil 
matters. 

For,  as  Dr.  Luther  remarks  in  his  Commentary  on  the  ninetieth 
Psalm  :  *  "  In  civil  and  external  things  which  pertain  to  our  support 
and  physical  wants,  man  is  ingenious,  rational,  and  very  active  ;  but 
in  spiritual  and  divine  matters,  which  concern  the  salvation  of  the 
soul,  he  is  like  a  pillar  of  salt ;  like  Lot's  wife ;  yea,  like  wood  and 
stone ;  like  a  dead  image,  which  has  no  use  of  the  eyes,  the  mouth, 
the  senses  or  the  heart ;  since  man  neither  sees  nor  acknov>'le(lges  the 
severe  and  fierce  wrath  of  God  against  sin,  and  against  that  death  which 
it  inflicts ;  but  he  ever  perseveres  in  his  security,  consciously  and 
willingly;  and  thus  he  falls  into  innumerable  dangers,  and  finally  in- 
curs eternal  death  and  condemnation.  No  prayer,  no  entreaty,  no 
admonition,  no  warning,  no  rebuke,  can  arrest  him  in  his  course  ;  in- 
deed, teaching  and  preaching  cannot  influence  him  before  he  is  illu- 
minated, converted,  and  regenerated  through  the  Holy  Spirit ;  and 
for  such  a  work  of  the  Spirit,  man  only  was  created,  not  wood 
or  stone.  And  while  God,  according  to  his  severe  and  righteous 
judgment,  has  cast  the  fallen,  evil  spirits  away  for  ever ;  yet  out  of 
his  great  mercy  alone,  he  has  desired  that  poor,  fallen,  human  na- 
ture should  again  become  fit  for,  and  also  obtain  conversion,  the 
grace  of  God,  and  eternal  life,  not  through  its  own  natural  and  effi- 
cient fitness,  ability,  or  capacity — for  the  nature  of  man  is  obstinate- 
ly opposed  to  God — but  from  grace  alone,  through  the  merciful  and 
efficacious  operation  of  the  Holy  Spirit."  And  this,  Dr.  Luther  calls 
capacit]/,  (not  active,  but  passive,)  which  he  thus  explains  :  Quandn 
Patres  liberum  arbilrium  defendunt,  capacitatem  libertatis  ejus 
predicant,  quod  scilicet  verti  potest  ad  bonvm  per  gratiam  Dei,  et 
fieri  revera  liberum,  ad  quod  creatum  est.  That  is : — When  the 
Fathers  defend  freewill,  they  speak  of  it,  as  being  capable  of  liberty, 
in  such  a  manner,  that  through  the  grace  of  God,  it  can  be  conver- 
ted to  that  which  is  good,  and  become  truly  free,  for  which  it  was 
created  in  the  beginning,  vol.  1,  page  236,  [ed.  Jen.]     Similar  re- 


*  See  also  Luther's  Commentary  on  Hosea,  chap.  6 ;  also  the  "  Kirchcnpostill 
i/her  die  Epistcl  am  Chrixttag,"  Tit.  3  ;  and,  further,  the  Gospel  appointed  for 
the  third  Sunday  after  Epiphany. 


OF    FREEWILL.  615 

marks  occur  in  the  work  of  Augustine,  Contra  Julianum,  lib.  2. 
[c.  8,  t.  10,  f.  540,  edit.  Paris.] 

But  before  man  is  enlightened,  converted,  regenerated,  renewed, 
and  drawn  by  the  Holy  Spirit,  he  can  of  himself,  and  by  his  own 
natural  powers,  as  little  begin,  work  or  co-operate,  in  spiritual 
matters,  and  in  his  own  conversion  or  regeneration,  as  a  stone,  a 
block,  or  a  clod.  For,  although  he  can  control  his  bodily  mem- 
bers, and  hear  the  Gospel,  and  meditate  on  it  in  some  measure,  and 
speak  of  it  too — as  we  can  observe  the  Pharisees  and  hypocrites 
doing — still  he  regards  it  as  foolishness,  and  cannot  believe  it ;  and 
in  this  case  he  is  worse  than  a  block,  because  he  is  opposed  and 
hostile  to  the  will  of  God,  if  the  Holy  Ghost  is  not  eflicacious  in 
him,  and  does  not  enkindle  and  work  in  him  faith,  obedience,  and 
other  virtues  which  are  pleasing  in  the  sight  of  God. 

For,  in  the  third  place,  the  Holy  Scriptures  ascribe  man's  con- 
version, faith  in  Christ,  regeneration,  renovation,  and  all  that  per- 
tains to  the  actual  commencement  and  accomplishment  of  these,  not 
to  the  human  ^lowers  of  the  natural  freewill,  cither  as  to  the  Avhole, 
or  the  half,  or  the  least  or  most  insignificant  part ;  but  in  solidum, 
that  is,  wholly  and  entirely  to  the  divine  operation  and  the  Holy 
Spirit  alone,  as  the  Apology  also  testifies. 

Our  reason  and  freewill  possess  in  some  measure  the  ability  to 
produce  an  outwardly  honest  life,  but  the  new  birth,  the  inward 
change  of  the  heart,  mind,  and  disposition,  are  works  of  the  Holy 
Spirit  alone.  The  Holy  Spirit  opens  the  understanding  and  the 
heart,  so  that  they  may  understand  the  Scriptures,  and  attend  to 
the  Word,  as  it  is  written,  Luke  24,  4-5  :  "  Then  opened  he  their 
understanding,  that  they  might  understand  the  Scriptures."  Again, 
Acts  16,  14:  "A  certain  woman,  named  Lydia,  heard  us:  whose 
heart  the  Lord  opened,  that  she  attended  unto  the  things  which 
were  spoken  of  Paul."  "It  is  God  which  worketh  in  you,  both 
to  will  and  to  do,"  Phil.  2, 13,  "  to  give  repentance,"  Acts  5,  31; 
2  Tim.  2,  2-3.  "  Unto  you  it  is  given  to  believe  on  him,"  Phil.  1, 29. 
"  It  is  the  gift  of  God,""  Eph.  2,  8.  "  This  is  the  work  of  God,  that 
ye  believe  on  him  whom  he  hath  sent,"  John  6,  29.  The  Lord 
gives  a  heart  to  perceive,  and  eyes  to  see,  and  ears  to  hear,  Deut. 
29,  4 ;  Matt.  13,  16.  He  is  a  Spirit  of  regeneration  and  renewal, 
Tit.  3,  5,  6.  "I  will  take  the  stony  heart  out  of  their  flesh,  and 
will  give  them  a  heart  of  flesh ;  that  they  may  walk  in  my  statutes," 
Ezek.  11,  19,  20 ;  ch.  36,  26 ;  Deut.  30,  6 ;  Psalm  ol,  10."  "  We  are 
created  in  Christ  .Jesus  unto  good  works,"  Eph.  2, 10.  "  If  any  man 
be  in  Christ,  lie  is  a  new  creature,"  2  Cor.  C),  17 :  Gal.  6,  If).    And  in 


616  FORMULA  OF  CONCORD. DECLARATION- 

a  word,  "  Every  good  gift,  and  every  perfect  gift,  is  from  above,  and 
cometh  down  from  the  Father  of  hghts,"  James  1, 17.  "  No  man 
can  come  to  me,  except  the  Father  draw  him,"  John  6,  44.  "  Neither 
knoweth  any  man  the  Father,  save  the  Son,  and  he  to  whomsoever 
the  Son  will  reveal  him,"  Matt.  11,  27.  "  No  man  can  say  that 
Jesus  is  the  Lord,  but  by  the  Holy  Ghost,"  1  Cor.  12,  3.  "With- 
out me,"  says  Christ,  "  ye  can  do  nothing,"  John  15,  5.  "  Our 
sufficiency  is  of  God,"  2  Cor.  3,  5.  "What  hast  thou  that  thou 
didst  not  receive  ?  Now,  if  thou  didst  receive  it,  why  dost  thou 
glory  as  if  thou  hadst  not  received  it  ?"  1  Cor.  4,  7.  Concerning 
this  passage  of  Scripture  particularly,  St.  Augustine  writes,  that 
by  it  he  was  induced  to  renounce  his  former  erroneous  opinion,  in 
which  he  held:  {De  Prcedest.,  cap.  3,)  Gratiam  Dei  in  eo  tantum 
consistere,  quod  in  praconio  veritatis  Dei  voluntas  nobis  revelare- 
tur  ;  ut  autem  prcedicato  nohis  Evangelio  cons entir emus,  nostrum 
esse  proprimn,  et  ex  nobis  esse.  Item.  Erravi,  {inquit,)  cum  dice- 
rem,  nostrum  esse  credere  et  velle ;  Dei  autem,  dare  credentibus  et 
volentibus  facultatem  operandi.  That  is  :  "I  have  erred,  in  hav- 
ing maintained  that  the  grace  of  God  consists  alone  in  God's  reveal- 
ing his  will  in  the  preaching  of  truth  ;  but  that  to  give  assent  to 
the  preached  Gospel,  is  our  own  work,  and  that  this  lies  in  our 
power."  Again,  he  says,  "I  have  erred  in  asserting  that  it  lies 
within  our  power  to  believe  the  Gospel,  and  to  will ;  but  that  it  is 
the  work  of  God  to  give  those  who  believe,  and  those  who  will, 
the  power  of  operating." 

The  doctrine  now  stated,  is  founded  on  the  Word  of  God  ;  and 
it  is  in  conformity  to  the  Augsburg  Confession,  and  the  other  pub- 
licly approved  writings,  which  we  mentioned  above,  as  the  following 
testimonies  show. 

In  the  twentieth  article,  the  Confession  thus  speaks  :  "  Because 
the  Holy  Spirit  is  given  through  faith,  the  heart  becomes  qualified 
to  perform  good  works.  For  before  this,  while  it  is  without  the 
Holy  Spirit,  it  is  too  weak  ;  besides  it  is  in  the  power  of  Satan,  who 
urges  frail  human  nature  to  many  sins."  And  immediately  after- 
wards :  "  For  without  faith,  and  out  of  Christ,  the  nature  and 
ability  of  man  are  much  too  weak  to  do  good  works."  page  117. 

From  these  words  it  is  manifest,  that  the  Augsburg  Confession 
by  no  means  acknowledges  the  human  will  to  be  free  in  spiritual 
matters ;  but  affirms  that  man  is  the  captive  of  Satan.  How  then 
should  he  be  able,  by  his  own  powers,  to  turn  to  the  Gospel  or  to 
Christ  ? 

The  Apology  teaches  thus  concerning  freewill :  "  And  we  also 


Of    FREEWILL.  617 

affirm  that  the  understanding  does  possess  some  portion  of  freewill ; 
for  in  determining  a  matter  which  is  presented  and  rendered  appa- 
rent to  the  power  of  reason,  we  possess  a  freewill."  And  a  little 
afterwards  :  "  The  hearts  which  are  without  the  Holy  Ghost,  are 
without  the  fear  of  God,  without  faith,  without  confidence,  do  not 
believe  that  God  hears  them,  that  he  forgives  them  their  sins,  that 
he  assists  them  in  time  of  need ;  for  this  reason  they  are  ungodly. 
Now,  'a  corrupt  tree  cannot  bring  forth  good  fruit,'  Matt.  7,  18; 
and,  *  without  faith  it  is  impossible  to  please  God,'  Heb.  11,  6; 
wherefore,  even  admitting  that  there  may  be  some  ability  within 
us  to  perform  these  external  duties,  we  still  affirm  that  the  liberty 
of  the  will,  and  the  powers  of  the  mind,  accomplish  nothing  in 
spiritual  matters.'^  P'^ge  286  and  287.  Hence  it  is  easy  to  per- 
ceive that  the  Apology  ascribes  no  powers  to  the  human  will,  either 
to  begin  any  thing  good,  or  to  co-operate  of  itself. 

In  the  Smalcald  Articles  the  following  errors  concerning  free- 
will, are  also  rejected  :  "  That  man  has  freedom  of  will  to  do  good, 
and  to  omit  evil."  And  immediately  afterwards  the  following  is 
rejected  as  an  error :  "  It  is  not  founded  in  the  Scripture,  that  the 
Holy  Ghost  with  his  grace,  is  necessarily  required  to  a  good 
work,"  &c.,  page  376. 

It  is  further  stated  in  the  Smalcald  Articles,  thus  :  "And  this  re- 
pentance continues  with  Christians  till  death ;  for  it  strives  with  the 
sins  remaining  in  the  flesh,  during  the  whole  course  of  life,  as  Paul, 
Rom.  7,  23,  testifies,  that  he  struggles  with  the  law  of  his  mem- 
bers ;  and  this  he  does  not  by  his  own  strength,  but  through  the 
gifts  of  the  Holy  Spirit,  which  follow  after  the  remission  of  sins. 
These  gifts  purify  and  expel  the  remaining  sins  daily,  and  la- 
bor to  make  the  person  uprigbt,  pure,  and  holy,"  page  383.  These 
words  say  nothing  in  reference  to  our  will ;  nor  do  they  assert  that 
it  effects  any  thing  of  itself,  even  in  regenerated  persons  ;  but  they 
ascribe  all  to  the  gift  of  the  Holy  Spirit,  which  purifies  man,  and 
daily  renders  him  more  pious  and  holy  ;  and  from  this  work  our 
own  powers  are  entirely  excluded. 

In  the  Larger  Catechism  of  Dr.  Luther  it  is  written:  "  I  am  a 
part  and  a  member  of  these,  a  participant  and  co-parlner  of 
all  the  blessings  which  they  have, — brought  in  and  incorporated 
with  them,  by  the  Holy  Ghost,  through  my  having  heard,  and  still 
rontinuing  to  hear  the  Word  of  (iod, —  which  is  the  first  step  towards 
enterijig  into  this  cornmunity.  For  before  we  had  come  to  this," 
to  the  Christian  eburch.  "we  were  entirely  the  subjects  of  Satan, 
as  those  who  knew  nothing  of  CJorl   anri  Christ.     Thus  until   the 

7S 


618  FORMULA    OF     CONCORD. DECLARATION. 

last  day,  the  Holy  Ghost  will  remain  with  this  holy  community  or 
Christian  church,  through  which  he  persuades  us,  and  which  he 
uses  for  the  purpose  of  promulgating  and  exercising  the  Word  ;  hy 
which  he  effects  sanctifi cation,  extending  the  church,  so  that  it 
daily  increases,  and  becomes  stronger  in  faith  and  the  fruits  which 
he  produces,"  page  497.  In  this  passage  the  Catechism  makes  no 
reference  whatever  to  our  freewill  or  co-operation  ;  but  it  attributes 
all  to  the  Holy  Spirit ;  who  introduces  us  into  the  Christian  church, 
through  the  ministry  of  the  Word,  sanctifies  us  in  it,  and  causes 
us  to  increase  daily  in  faith  and  good  works. 

And  although  the  regenerate  arrive  at  a  state  in  which  they 
will  or  desire  that  which  is  good,  and  delight  in  it,  and  increase  in 
it ;  yet  this  result,  as  we  have  stated  above,  does  not  proceed  from 
our  will  and  our  ability,  but  the  Holy  Spirit,  as  Paul  himself  says 
in  this  respect,  worketh  this  willing  and  doing,  Phil.  2,  13.  So 
also  in  Eph.  2,  10,  he  ascribes  this  work  to  God  alone,  when  he 
says :  "  We  are  his  workmanship,  created  in  Christ  Jesus  unto 
good  works,  which  God  hath  before  ordained  that  we  should  walk 
in  them." 

In  the  Smaller  Catechism  of  Dr.  Luther,  it  is  thus  written  :  "  I 
believe,  that  I  cannot  by  my  own  reason  or  strength  believe  in,  or 
come  to  Jesus  Christ  my  Lord  ;  but  that  the  Holy  Ghost  has  called 
me  by  the  Gospel,  enlightened  me  through  his  gifts,  sanctified  and 
preserved  me  in  the  true  faith,  even  as  he  calls,  assembles,  and  sanc- 
tifies the  whole  Christian  church  on  earth,  and  preserves  it  in 
Christ  in  the  only  true  faith,"  page  418. 

In  the  explanation  of  the  Lord's  Prayer,  in  the  second  petition, 
we  find  these  words  :  "  How  does  this  come  to  pass,  namely,  that 
the  kingdom  of  God  comes  to  us  ?  Ans. — When  our  heavenly 
Father  grants  us  his  Holy  Spirit,  so  that  we  through  his  grace  be- 
lieve his  blessed  Word,  and  live  a  godly  life,"  page  419. 

These  testimonies  declare,  that  by  our  own  strength  we  are  un- 
able to  come  to  Christ,  but  that  we  need  God's  gift  of  his  Holy 
Spirit,  by  whom  we  are  enlightened  and  sanctified,  and  thus  through 
faith  brought  to  Christ,  and  preserved  in  him.  And  here  neither 
our  will  nor  our  co-operation  is  mentioned. 

And  besides  these,  we  shall  transcribe  a  passage  in  which  Dr. 
Luther,  at  a  subsequent  period,  solemnly  declares,  in  his  "  Larger 
Confession"  concerning  the  holy  sacrament  of  the  Lord's  Supper, 
that  he  intends  to  persevere  in  this  doctrine  to  the  end  of  his  life, 
in  these  words:  "  Hereby  I  reject  and  condemn  as  erroneous,  all 
the  doctrines  wliich  extol  our  freewill  ;  as  they  are  directly  opposed 


OK     FREEWILL. 


619 


to  the  aid  and  grace  of  our  Savior  Jesus  Christ.  For  since,  when 
we  are  out  of  Christ,  death  and  sin  are  our  lords,  and  Satan  is  our 
prince  and  our  god,  there  can  here  be  no  power  nor  strength,  no  wis- 
dom nor  understanding,  by  which  we  can  prepare  ourselves  for  righ- 
teousness and  life,  or  search  after  them ;  but  we  are  blind  and  cap- 
tive, the  servants  of  sin  and  Satan,  doing  and  thinking  that  which 
pleases  him,  and  which  is  opposed  to  God  and  his  commandments." 

In  these  words  Dr.  Luther,  of  blessed  memory,  ascribes  no  ability 
of  its  own  to  our  freewill,  to  prepare  itself  for  righteousness,  or  to 
search  after  it,  but  says  that  man  is  blinded  and  in  bondage,  doing 
only  the  will  of  Satan,  and  that  which  is  displeasing  to  the  Lord 
God.  Wherefore,  here  there  can  be  no  co-operation  of  our  will  in 
the  conversion  of  man ;  but  man  must  be  drawn,  and  born  anew  of 
God ;  otherwise  there  is  no  thought  in  our  hearts,  which  might  of 
itself  inchne  to  the  reception  of  the  holy  Gospel.  Thus  too  Dr. 
Luther  wrote  against  Erasmus,  concerning  this  matter,  in  his  work 
De  Servo  Arhitrio,  that  is.  Concerning  the  Will  of  man  in  bondage, 
and  thoroughly  explained  and  proved  this  point.  And  afterwards, 
in  his  admirable  Commentary  on  the  book  of  Genesis,  and  especial- 
ly on  the  twenty-sixth  chapter,  he  repeats  and  explains  the  same 
doctrine.  He  there  also  establishes,  in  the  happiest  and  most  ac- 
curate manner,  his  own  meaning  and  judgment  respecting  certain 
collateral  questions  introduced  by  Erasmus ;  for  instance,  concer- 
ing  absolute  necessity,  Sfc,  and  guards  against  all  misapprehension 
or  error  ;  to  all  wdiich  we  here  r^fer  as  adopted  by  ourselves. 

Wherefore  the  doctrine  is  erroneous,  according  to  whi<;h  it  is 
pretended,  that  even  unregenerate  man  still  has  so  much  ahility  as 
to  desire  to  embrace  the  Gospel,  and  comfort  himself  by  it;  and 
that  thus  the  natural  will  of  n%an  co-operates  in  some  measure  in 
his  conversion.  For  this  false  opinion  is  contrary  to  the  Holy  Scrip- 
tures, to  the  Christian  Augsburg  Confession,  to  the  Apology,  to  the 
Smalcald  Articles,  to  the  Larger  and  Smaller  Catechisms  of  Lu- 
ther, and  to  other  writings  of  tbis  most  eminent  and  enlightened 
theologian. 

This  doctrine,  however,  concerning  the  impotence  and  depravity 
of  our  natural  freewill,  and  the  doctrine  that  our  conversion  and 
regeneration  are  the  work  of  God  alone,  and  not  of  our  own  pow- 
€rs,  are  abused  in  an  unchristion  manner,  both  by  enthusiasts  and 
by  the  dissolute  ;  and,  in  consequence  of  their  lan2;uage,  many  per- 
sons become  loose  and  vile,  indolent  and  remiss  in  all  Cbristian  exer- 
cises, in  prayer,  reading,  and  pious  meditation — while  they  say : 
"Since  we  are  unable,  l)y  our  own  natural  ]-)oivexs,  to  convert  our- 


620  FORMULA     OF     CONCORD. DECLARATION. 

selves  to  God,  we  will  altogether  resist  him,"  or  they  wait  till  he 
converts  them,  forcibly,  against  their  will ;  or,  because  they  can  do 
nothing  in  these  spiritual  matters,  but  all  is  the  work  of  the  Holy 
Spirit,  they  determine  to  regard  neither  the  Word  nor  the  Sacra- 
ments, and  neither  to  hear,  nor  read,  but  to  wait  till  God  from 
heaven  shall  infuse  into  them  his  gifts  without  means,  so  that  they 
can  really  feel  and  perceive  in  themselves  that  God  has  converted 
them. 

Others,  who  are  fainthearted,  and  who  do  not  understand  the 
doctrine  concerning  freewill,  might  perhaps  be  distressed  by  pain- 
ful thoughts  and  doubts  ;  as,  whether  God  has  chosen  them,  and 
whether  he  will  work  in  them  also  those  gifts  through  the  Holy 
Spirit ;  especially  when  they  find  no  strong  and  ardent  faith,  no 
prompt  obedience  in  their  hearts,  but  mere  infirmity,  anxiety,  and 
misery. 

In  view  of  these  circumstances,  we  shall  now  show  further,  from 
the  Word  of  God,  how  man  is  converted  to  God,  how-  and  through 
what  means,  (namely,  through  the  vocal  W^ord  and  the  holy  Sacra- 
ments,) the  Holy  Spirit  is  efficacious  in  us,  and  will  work  and  pro- 
duce in  our  hearts  true  repentance,  faith,  and  new  spiritual  strength 
and  ability  to  do  good,  and  how  we  should  conduct  ourselves  with 
reofard  to  these  means,  and  how  we  should  use  them. 

It  is  not  the  will  of  God  that  any  one  should  perish,  (2  Pet.  3,  9,) 
but  that  all  men  should  turn  unto  him,  and  be  saved  eternally.  "As 
I  live,  saitli  the  Lord  God,  I  have  no  pleasure  in  the  death  of  the 
wicked  ;  but  that  the  wicked  turn  from  his  way  and  live,"  Ezek. 
33,  11,  "  For  God  so  loved  the  world,  that  he  gave  his  only-be- 
gotten Son,  that  whosoever  believeth  in  him  should  not  perish,  but 
have  everlasting  life,"  .John  3,  16. 

For  this  reason  God,  through  his  infinite  goodness  and  mercy, 
causes  his  divine  and  eternal  law,  and  his  marvellous  counsel  con- 
cerning our  redemption,  namely,  the  holy  and  saving  Gospel  con- 
cerning his  eternal  Son,  our  only  Sa\  ior  and  Redeemer,  Jesus  Christ, 
(to  be  publicly  preached.  Through  this  preaching,  he  gathers  for 
himself  an  eternal  church  from  among  the  human  race,  and  works 
in  the  hearts  of  men  true  repentance,  the  knowledge  of  sin,  and 
irenuine  faith  in  Jesus  Christ,  the  Son  of  God.  And  it  is  the  will 
of  God  through  these  means,  and  no  others,  namely,  through  his 
holy  Word,  when  it  is  either  preached  and  heard,  or  read,  and 
throuo-h  the  use  of  the  sacraments  in  conformity  to  his  Word,  to 
call  men  unto  everlasting  salvation,  to  draw  them  unto  himself,  to 
convert,  regenerate,  and  sanctify  them..     "After  that,  in  the  wis- 


OK    FREEWILL.  621 

dom  of  God,  the  world  by  wisdom  knew  not  God,  it  pleased  God 
by  the  foolishness  of  preaching  to  save  them  that  believe,"  1  Cor. 
1, 21.  "  Peter  shall  tell  thee  what  thou  oughtest  to  do,"  Acts  10, 6. 
"Faith  Cometh  by  hearing,  and  hearing  by  the  word  of  God,"  Rom. 
10,  17.  "  Sanctify  them,"  Father,  "  through  thy  truth  ;  thy  word 
is  truth.  Neither  pray  I  for  these  alone,  but  for  them  also  which 
shall  believe  on  me  through  their  word,"  John  17, 17,  20.  Where- 
fore, the  eternal  Father  proclaims  from  heaven  concerning  his  be- 
loved Son,  and  all  who  preach  repentance  and  the  remission  of  sin 
in  his  name :   "  Hear  ye  him,"  Matt.  17,  0. 

Now,  this  preaching  all  those  ought  to  hear,  who  desire  to  be 
saved.  For  the  preaching  of  God's  Word,  and  the  hearing  of  it, 
are  the  instruments  of  the  Holy  Spirit,  by,  with,  and  through  which 
he  wishes  to  operate  efficaciously,  and  to  convert  men  unto  God, 
and  to  work  in  them  both  to  will  and  to  do. 

This  w^ord,  a  man  who  is  even  not  yet  converted  to  God,  and  is 
not  regenerated,  can  hear  and  read  externally.  For  in  these  out- 
ward things,  as  we  stated  above,  man  possesses,  even  since  the  fall, 
a  freewill  to  some  extent,  so  that  he  can  visit  the  church,  and  hear 
or  not  hear  the  preaching. 

Through  this  instrument,  namely,  the  preaching  and  the  hearing 
of  his  Word,  God  works  in  us,  softens  our  hearts,  and  draws  man, 
so  that,  through  the  preaching  of  the  law,  he  perceives  his  sins  and 
the  wrath  of  God,  and  feels  true  fear,  contrition,  and  sorrow  in  his 
heart.  And  through  preaching  and  meditation  on  the  holy  Gospel, 
which  promises  the  most  gracious  remission  of  sins  in  Christ,  a  spark 
of  faith  is  enkindled  in  him ;  he  accepts  the  forgiveness  of  sins  for 
Christ's  sake,  and  consoles  himself  with  the  promise  of  the  Gospel ; 
and  thus  the  Holy  Spirit  (who  works  all  these  things)  is  "  sent  forth 
into  the  heart."  Gal.  4,  6. 

Now%  although  both  the  planting  and  the  watering  by  the  preach- 
er, and  the  running  and  willing  by  the  hearer,  would  be  in  vain,  and 
conversion  would  not  follow,  if  the  power  and  operation  of  the  Holy 
Spirit  were  not  superadded,  who  through  the  Word  preached  and 
heard,  enlightens  and  converts  the  heart,  so  that  men  l)elieve  that 
Word,  and  give  their  assent  to  it ;  nevertheless,  neither  the  preacher 
nor  the  hearer  should  doubt  of  this  grace  and  operation  of  the  Holy 
Spirit,  but  should  feel  assured,  when  the  W^ord  of  God  is  preached 
in  purity  and  sincerity  according  to  the  command  and  will  of  God, 
and  people  listen  to  it  with  diligence  and  earnestness,  and  meditate 
upon  the  same,  that  God  is  certainly  present  with  his  grace,  and 
gives,  as  stated  above,  that  which  man  cannot  otherwise  receive  or 


622  FORMULA  OF  CONCORD. DECLARATION. 

give  by  his  own  strength.  For  with  respect  to  the  presence,  the 
operations,  and  the  gifts  of  the  Holy  Ghost,  no  one  ought,  or  can 
always  judge  ex  sensu,  that  is,  as  to  the  manner  and  time  in  which 
these  things  are  perceived  in  the  heart ;  but  since  these  frequently 
occur,  and  are  concealed  under  our  great  imperfections,  we  should  feel 
assured,  agreeably  to  the  promise,  that  the  Word  of  God,  preached 
and  heard,  is  an  office  and  a  work  of  the  Holy  Spirit,  through  w-hich 
he  is  certainly  efficacious,  and  works  in  our  hearts,  2  Cor.  2,  14, 
ch.  3,  5. 

If,  however,  a  person  should  refuse  to  hear  preaching  and  to  read 
the  Word  of  God,  and  despise  the  Word  and  the  church  of  God, 
and  thus  die  and  perish  in  his  sins,  he  can  neither  console  himself 
with  the  eternal  election  of  God,  nor  obtain  his  mercy ;  for  Christ, 
in  whom  we  are  chosen,  orTers  unto  all  persons  his  grace  in  the  Word 
and  in  the  holy  Sacraments,  and  earnestly  desires  us  to  hear  it ;  and 
he  has  promised,  that  where  tv»'o  or  three  are  gathered  together  in 
his  name,  and  are  occupied  with  his  holy  Word,  there  he  will  be  in 
their  midst,  Matt.  18,  20. 

Now,  when  such  a  person  despises  the  means  employed  by  the 
Holy  Spirit,  and  will  not  hear,  there  is  no  wrong  done  to  him  if  the 
Holy  Spirit  does  not  enlighten  him,  but  permits  him  to  remain  and 
perish  in  the  darkness  of  his  unbelief;  concerning  which  it  is 
written  :  "  How  often  would  I  have  gathered  thy  children  together, 
even  as  a  hen  gathereth  her  chickens  under  her  wings,  and  ye  would 
not !"  Matt.  23,  37. 

And  in  this  case,  it  may  be  said  wnth  truth,  that  man  is  not  a 
stone  or  a  block.  For  a  stone  or  a  block  does  not  voluntarily  oppose 
him  who  moves  it, — nor  does  it  understand  and  perceive  what  is 
done  to  it, — in  the  manner  in  which  man  strives  with  his  will 
against  God,  the  Lord,  until  he  is  converted.  And  although  it  is 
true,  that  man  prior  to  his  conversion,  is  nevertheless  a  rational 
creature,  who  has  an  understanding  and  a  will,  but  not  an  under- 
standing in  divine  things,  or  a  will  determining  him  to  that  which  is 
good  and  salutary  ;  yet  (as  stated  above)  he  can  do  nothing  at  all 
tow^ards  his  conversion,  and  in  this  respect  he  is  much  worse  than 
a  stone  or  a  block  ;  for  he  strives  agamst  the  Word  and  the  will  of 
God,  until  God  awakens  him  from  the  death  of  sin,  enlightens  and 
renews  him. 

And  although  God  does  not  compel  man  to  be  converted,  (for 
Ihose  who  continually  resist  the  Holy  Ghost,  and  persevere  in  op- 
posing the  truth  which  they  have  knowm, — as  Stephen  speaks  con- 
cerning the  hardened  Jews,  Acts  7,  -51,— are  not  converted,)  yet 


OF    FREEWILL.  62*3 


the  Lord  God  draws  the  person  whom  he  converts,  and  so  draws 
him,  that  out  of  a  darkened  understanding,  is  created  an  enlighten- 
ed understanding,  and  out  of  a  rebellious  will,  an  obedient  will. 
And  this  the  Scripture  calls  creating  a  new  heart,  Psalm  5],  10. 

Wherefore  it  cannot  be  correctly  said,  that  any  modus  agendiy 
prior  to  man's  conversion,  is  possessed  by  him,  that  is  to  say,  any 
mode  of  doing  something  good  and  salutary  in  divine  matters.  For 
since  man,  previous  to  his  conversion,  is  dead  in  sins,  Eph.  2,  5, 
there  can  be  no  power  in  him  to  effect  any  thing  good  in  spiritual 
matters,  and  consequently  there  can  be  no  modus  agendi,  possessed 
by  him,  or  any  mode  or  manner  of  action,  in  divine  things.  But 
when  we  speak  of  the  mode  in  which  God  operates  in  man,  there  is 
a  modus  agendi,  or  manner  in  which  God  operates  in  man  as  in  a 
rational  creature,  and  another  mode  applicable  to  an  irrational  crea- 
ture, or  to  a  stone  or  a  block  ;  there  cannot,  however,  be  any  modus 
agendi,  or  mode  of  effecting  any  thing  good  in  spiritual  matters, 
ascribed  to  man  before  his  conversion. 

But  after  a  person  has  been  converted,  and  thus  is  enlightened, 
and  his  will  is  renewed,  he  wills  that  which  is  good,  (so  for  as  he  is 
born  anew  or  is  a  new  creature,)  and  "delights  in  the  law  of  God, 
after  the  inward  man,"  Rom.  7,  2'2.  And  thenceforth  as  far  and  as 
long  as  he  is  led  by  the  Spirit  of  God,  so  far  and  so  long  he  will  do 
good;  as  Paul,  Rom.  8,  14,  says:  "As  many  as  are  led  by  the 
Spirit  of  God,  they  are  the  sons  of  God."  And  this  leading  of  the 
Holy  Spirit  is  not  a  coactio,  or  a  compulsion,  but  the  converted 
man  does  good  voluntarily,  as  David  says:  "Thy  people  shall  be 
willing  in  the  day  of  tiiy  power,"  Psalm  110,  3.  And  yet  that 
conflict  continues,  which  St.  Paul  describes,  Rom.  7,  22,  23,  25, 
even  in  the  regenerated :  "  I  delight  in  the  law  of  God,  after  the 
inwnrd  man  :  but  I  see  another  law  in  my  members,  warring  against 
the  law  of  my  mind,  and  bringing  me  into  captivity  to  the  law  of 
sin,  which  is  in  my  members."  Again,  "  So  then,  with  the  mind  I 
myself  serve  the  law  of  God  ;  but  with  the  flesh  the  law  of  sin." 
Again,  Gal.  5,  17  :  "  The  flesh  lusteth  against  the  Spirit,  and  the 
vSpirit  against  the  flesh  :  and  these  are  contrary  the  one  to  the  other  ; 
so  that  ye  cannot  do  the  things  that  ye  would." 

Hence  it  follows,  when  the  Holy  Spirit,  as  already  stated,  has 
commenced  his  work  of  regeneration  and  renewal  in  us,  through 
the  Word  and  the  holy  Sacraments,  that  then,  assuredly,  we  can  and 
should  co-operate  through  the  power  of  the  Holy  Ghost, — although, 
still,  in  great  weakness.  But  this  co-operation  results,  not  from 
our  natural  anri  carnal  powers,  but  from  the  new  powers  and  gifts. 


624         FORMULA  OF  CONCORB. — DECLARATION. 

which  the  Holy  Spirit  originated  in  us  in  conversion ;  and  accord- 
ingly St.  Paul,  2  Cor.  6,  1,  expressly  and  seriously  admonishes  us, 
"  as  workers  together  with  him,  not  to  receive  the  grace  of  God  in 
vain."  These  words  can  be  understood  in  no  other  sense,  than  that 
the  converted  person  does  good  so  far  and  so  long  as  God  governs, 
leads,  and  directs  him  with  his  Holy  Spirit ;  and  that  if  God  should 
withdraw  his  merciful  aid  from  him,  he  could  not  persevere  in  obe- 
dience to  God  a  single  moment.  If,  however,  any  one  should  un- 
derstand that  declaration  of  Paul,  as  if  the  converted  person  co-ope- 
rates with  the  Holy  Ghost  in  the  same  manner  as  two  draught 
horses  draw  a  carriage,  such  a  degrading  sense  can  in  no  way  be 
admitted  without  violence  to  divine  truth. 

There  is,  therefore,  a  great  difference  between  baptized  and  un~ 
baptized  persons.  For  since,  according  to  the  doctrine  of  St.  Paul, 
Gal.  3,  27,  all  who  have  been  baptized,  have  put  on  Christ,  and 
thus  have  been  truly  regenerated,  they  have  arbitrium  liberatum  ; 
that  is,  as  Christ,  John  8,  36,  says,  are  made  free ;  for  this  reason, 
they  can,  not  only  hear  the  Word,  but  also,  with  much  weakness 
indeed,  assent  to,  and  receive  it. 

For,  since,  in  this  life,  we  receive  only  the  first  fruits  of  the  Spirit, 
and  since  regeneration  is  not  perfect,  but  is  only  commenced  in  us, 
the  strife  between  the  flesh  and  the  Spirit  continues,  even  in  the 
elect  and  the  truly  regenerate.  For  we  may  trace  a  great  differ- 
ence not  only  among  Christians — one  being  weak,  another  strong 
in  spirit ; — but  every  Christian  discovers  in  himself  also,  that  he  is 
at  one  time  joyful  in  spirit,  and  at  another,  timid  and  fearful;  at  one 
time  ardent  in  love,  strong  in  fliith  and  hope,  and  at  another,  cold 
and  weak. 

But  when  those  who  are  baptized,  act  against  their  conscience, 
permit  sin  to  rule  over  them,  and  thus  grieve  and  lose  the  Holy 
Spirit  in  them,  they  are  not,  indeed,  to  be  rebaptized,  but  they 
must  be  re-converted,  as  has  been  already  sufficiently  shown. 

For  it  is  certain,  that  in  true  conversion,  a  change  or  new  incli- 
nations and  tendencies  must  occur  in  the  understanding,  will,  and 
heart ;  namely,  the  heart  must  acknowledge  sin,  fear  the  wrath  of 
God,  turn  itself  away  from  sin,  perceive  and  accept  the  promise  of 
grace  in  Christ,  entertain  good  and  spiritual  sentiments,  and  Christian 
purposes  and  zeal,  and  strive  against  the  flesh.  For  where  none  of 
these  exist  or  are  displayed,  no  true  conversion  can  exist.  Since, 
however,  the  question  is  concerning  the  efficient  cause,  that  is,  who 
works  all  this  in  us,  and  whence  does  man  derive  it,  and  how  does 
he  obtain  it  ?   our  doctrine  shows,  that  inasmuch  as  the  natural 


OF    FREEWILL.  625 

powers  of  man  can  neither  do  any  thing  nor  contribute  towards  his 
conversion,  1  Cor.  2, 14 ;  2  Cor.  3,  5,  therefore  God,  out  of  his  in- 
finite goodness  and  mercy,  anticipates  us,  and  causes  his  holy  Gos- 
pel to  be  preached,  through  which  the  Holy  Spirit  works  and  ac- 
complishes this  conversion  and  renewal  in  us,  and  through  preach- 
ing and  meditation  on  his  Word,  he  enkindles  in  us  faith  and  other 
acceptable  virtues  ;  so  that  all  these  are  gifts  and  operations  of  the 
Holy  Spirit  alone.  Moreover,  this  doctrine  points  out  unto  us  the 
means  through  which  the  Holy  Ghost  begins  and  effects  in  us  all 
that  we  have  mentioned ;  it  also  admonishes  us  respecting  the 
manner  in  which  these  gifts  are  preserved,  confirmed,  and  augmen- 
ted ;  an(i»exhorts  us  not  to  permit  this  grace  of  God  to  be  given  in 
vain,  but  that  w'e  should  exercise  these  gifts  diligently,  and  consider 
how  grievous  a  sin  il  is  to  hinder  and  resist  this  operation  of  the 
Holy  Spirit. 

From  this  complete  exposition  of  the  whole  doctrine  concerning 
freewill,  the  questions  can  finally  be  decided,  concerning  which, 
for  a  number  of  years,  controversies  have  been  agitateil  in  the 
churches  of  the  Augsburg  Confession ;  namely,  Jin  homo  ante,  in, 
vel  post  convcrsioncm  Spiritni  Sando  repugnet,  vel  pure  passive  se 
habeat  /  an  homo  convertaiur  tit  tntnciis  ?  an  Spiritus  Sanctus  detur 
repugnantibvs,  ct  an  convcrsio  hominis  fiat  per  modum  coactionis  ? 
That  is : — Whether  man,  before,  in,  or  after  his  conversion,  strives 
against  the  Holy  Spirit,  and  whether  he  does  nothing  at  all,  but  is 
passive,  while  God  works  in  him ;  further,  whether  in  his  conver- 
sion man  is  like  a  block  ;  further,  whether  the  Holy  Spirit  is  given 
to  those  who  resist  him  ;  and  lastly,  whether  conversion  takes  place 
through  compulsion,  so  that  God  compels  them  by  force  to  be  con- 
verted against  their  will.  By  this  exposition,  the  contrary  doc- 
trines and  errors  can  also  be  recognized,  exposed,  rebuked,  and  re- 
jected ;  as : 

1.  The  irrational  doctrine  of  the  Stoics  and  the  Manicheans,  that 
whatever  happens,  must  necessarily  so  happen,  et  hominem  coactmn 
omnia  facere  ;  that  is,  that  man  performs  all  that  he  does,  through 
compulsion,  and  tliat  the  will  of  man  has  no  freedom  or  ability  even 
in  external  operations,  so  as  to  exhibit  external  righteousness  and 
an  honest  life  to  some  extent,  and  to  avoid  outward  sins  and  vices; 
or,  that  the  will  of  man  is  forced  towards  external  evil  deeds,  las- 
civiousness,  rapine,  murder,  &c. 

2.  The  gross  error  of  the  Pelagians,  that  treewill  is  able  by  its 
own  natural  powers,  without  the  Holy  Spirit,  to  convert  itself  to 
God,  to  believe  the  Ciospel,  and   to  be  obcflicnt  to  ihe  law  of  God 

71) 


626  FORMULA    OP    CONCORD. DECLARATION. 

with  the  whole  heart,  and  through  this  voluntary  obedience,  to  merit 
the  remission  of  sins  and  eternal  life. 

3.  The  error  of  the  Papists  and  the  schoolmen  who  proceeded 
with  more  subtlety,  and  taught  that  man  is  able  by  his  own  nat- 
ural powers  to  begin  a  virtuous  course  and  his  own  conversion,  and 
that,  since  man  is  too  weak  to  accomplish  the  good  which  was  begun 
by  his  own  natural  powers,  the  Holy  Spirit  comes  to  his  assistance. 

4.  The  doctrine  of  the  Synergists,  who  pretend  that  man  is  not 
entirely  dead  to  every  thing  that  is  good  in  spiritual  things,  but 
that  he  is  seriously  wounded,  and  half  dead.  Wherefore,  although 
freewill  is  too  feeble  to  make  the  beginning,  and  by  its  own  powers 
to  convert  itself  to  God  and  to  be  obedient  to  the  law  of  pod  from 
the  heart ;  yet,  when  the  Holy  Spirit  shall  have  made  the  beginning, 
and  called  us  through  the  Gospel,  and  offered  us  his  grace,  the  for- 
giveness of  sins,  and  eternal  salvation,  that  then  man's  freewill,  by 
its  own  natural  powers,  is  able  to  meet  God,  tmd  to  a  limited  ex- 
tent, to  contribute  somewhat,  though  feebly,  towards  this  refor- 
mation, to  aid  and  co-operate,  to  fit  and  apply  itself  to  the  grace 
of  God,  to  apprehend  and  accept  the  same,  and  to  believe  the  Gos- 
pel, and  also  by  its  own  powers  to  co-operate  with  the  Holy  Ghost 
in  continuing  and  maintaining  this  work. 

In  opposition,  however,  to  this  error,  we  have  shown  above,  at 
some  length,  that  this  power,  namely,  facultas  applicandi  se  ad 
gratiam,  that  is,  of  naturally  adapting  ourselves  to  divine  grace, 
proceeds,  not  from  our  own  natural  powers,  but  from  the  operation 
of  the  Holy  Spirit  alone. 

5.  The  doctrine  of  the  popes  and  monks,  that  after  regeneration, 
man  can  fulfil  the  law  of  God  perfectly  in  this  life  ;  and  that  through 
this  fulfilment  of  the  law,  he  is  justified  before  God,  and  merits  eter- 
nal life. 

6.  On  the  other  hand,  those  enthusiasts  are  also  to  be  rebuked 
with  the  greatest  earnestness  and  zeal,  and  are  by  no  means  to  be 
tolerated  in  the  church  of  God,  who  pretend  that  God  draws  men 
to  himself,  enhghtens,  justilies,  and  saves  them,  without  any  means, 
without  the  hearing  of  the  divine  Word,  and  without  the  use  of  the 
holy  Sacraments. 

7.  The  same  applies  to  those  who  pretend  that,  in  conversion  and 
regeneration,  God  so  creates  a  new  heart  and  a  new  man,  that  the 
substance  and  essence  of  the  old  Adam,  and  especially  the  rational 
soul,  are  entirely  abolished,  and  that  a  new  essence  of  the  soul  is 
created  out  of  nothing.  This  error  St.  Augustine  refutes  expressly, 
in  his  explanation  of  the  25th  Psalm,  where  he  quotes  this  declara- 


OF    FREEWILL.  627 

tion  of  Paul :  Deponite  veterem  hominem,  ^c.  ;  "  Put  off  the  old 
man,  &c.,"  Eph.  4,  22  ;  which  he  explains  in  these  word  :  JVe  a/t- 
quis  arhitretur,  deponendam  esse  aliqxiam  suhstantiam,  exposuit, 
quid  esset,  Deponite  veterem  hoviinem,  et  induite  novum,  cum,  dicit 
in  consequentihus :  Quapropter  deponentes  mendacium,  loquimini 
veritatem.  Ecce,  hoc  est  deponere  veterem  hominem,  et  induere 
noviim,  etc.  That  is : — In  order  that  no  one  might  hold  that  the 
substance  or  essence  of  man  must  be  put  off,  he  himself  has  explain- 
ed what  it  is  to  put  off  the  old  man,  and  to  put  on  the  new,  by  say- 
ing in  the  succeeding  words :  "  Wherefore,  putting  away  lying,  speak 
ye  the  truth."  Behold,  this  is  putting  off  the  old  man,  and  putting 
on  the  new. 

8.  And  we  also  reject  the  following  forms  of  expression,  if  used 
without  an  explanation  : — That  the  will  of  man,  before,  in,  and 
after  conversion,  resists  the  Holy  Spirit,  and  that  the  Holy  Ghost 
is  given  to  those  who  resist  him. 

For,  from  the  preceding  explanation,  it  is  evident,  that  where 
through  the  Holy  Spirit,  no  change  at  all  takes  place  into  that  which 
is  good,  in  the  understanding,  the  will,  and  the  heart,  and  man  does 
not  at  all  believe  the  promises,  and  is  not  qualified  of  God  for  the 
reception  of  grace,  but  strives  wholly  and  entirely  against  the  Word, 
no  conversion  can  occur,  or  can  have  taken  place.  For  conversion  is 
such  a  change,  through  the  operation  of  the  Holy  Spirit,  in  the  un- 
derstanding, the  will,  and  the  heart  of  man,  that  through  this  ope- 
ration of  the  Holy  Spirit,  he  can  accept  the  offered  grace.  And 
indeed,  all  who  obstinately  and  ]>erseveringly  strive  against  the 
operations  and  movings  of  the  Holy  Spirit,  which  occur  through 
the  Word,  receive  not  the  Holy  Spirit,  but  grieve  and  lose  him. 

But  even  in  the  regenerate  there  still  remains  an  obstinacy,  of 
which  the  Scripture  makes  mention :  "  The  flesh  lusteth  against 
the  Spirit,"  Gal.  o,  17.  Again,  "Fleshly  lusts  which  war  against 
the  soul,"  1  Pet.  2,  11 ;  and,  the  "  law  in  my  members  warring 
against  the  law  of  my  mind,"  Rom.  7,  23. 

Wherefore,  the  j)erson  who  is  not  regenerated  strives  wholly 
against  God,  and  is  entirely  the  servant  of  sin.  The  regenerate 
man,  however,  delights  in  the  law  of  God,  after  the  inward  man ; 
but  he  nevertheless  perceives  in  his  members  the  law  of  sin,  which 
strives  against  the  law  of  the  mind.  With  the  mind,  therefore,  he 
serves  the  law  of  God,  init  with  the  flesh,  the  law  of  sin,  Rom. 
7,  2o.  In  this  manner  the  true  doctrine  concerning  this  matter  can 
and  must  be  thoroughly,  perspicuously,  and  judiciously  explained 
and  taught. 


628  FORMULA    or    CONCORD. DECLARATION. 

But  with  respect  to  the  expressions  of  Chrysostora  and  Basil: 
Trahit  Dens,  sed  vohntem  trahit ;  tantuin  velis,  et  Deus  prceoc- 
currit ;  and  those  of  the  schoohnen  :  Hominis  voluntas  in  conver- 
sione  non  est  otiosa  ;  sed  agit  aliqiiid  ;  that  is,  "  God  draws,  but 
he  draws  him  who  is  wilUng ;"  again,  "  Have  the  will  only,  and 
God  will  anticipate  thee  ;"  moreover, "  The  will  of  man  is  not  idle 
in  conversion,  but  worketh  somewhat :"  we  hold,  that  as  these  ex- 
pressions were  introduced  for  the  purpose  of  establishing  the  natural 
freewill  in  the  conversion  of  man,  contrary  to  the  doctrine  concern- 
ing the  grace  of  God,  it  is  evident  from  the  preceding  explanation 
which  we  have  set  forth,  that  they  are  not  according  to  the  form  of 
sound  floctrine,  but  contrary  to  it ;  and  consequently,  when  we  speak 
of  conversion  to  God,  they  should  be  justly  avoided. 

For,  the  conversion  of  our  depraved  will,  which  is  nothing  else  but 
a  resuscitation  of  it  from  spiritual  death,  is  the  work  of  God  alone  ; 
even  as  our  bodily  resurrection  when  the  dead  shall  rise,  is  also  to 
be  ascribed  to  God  alone ;  as  we  have  fully  explained  above,  and 
proved  by  positive  testimonies  from  the  holy  Scriptures. 

But  the  manner  in  which  God  changes  rebellious  and  unwilling 
into  willing  men,  through  the  drawing  of  the  Holy  Spirit,  and  the 
fact  that  after  this  conversion,  the  regenerate  will  of  man  is  not  un- 
employed in  daily  exercise  of  repentance,  but  co-operates  in  all  the 
works  of  the  Holy  Spirit,  which  he  performs  through  us,  has  been 
sufficiently  explained  above. 

Thus,  too,  when  Luther  says  that  man  is  altogether  passive  in 
his  conversion,  that  is,  does  nothing  at  all  in  it,  but  merely  suffers 
that  which  God  works  in  him,  he  does  not  mean  that  conversion 
takes  place  without  the  preaching  and  hearing  of  the  divine  Word  ; 
nor  does  he  mean  that  in  conversion,  no  new  emotion  whatever  is  pro- 
duced in  us,  and  no  spiritual  operation  is  commenced  in  us,  by  the 
Holy  Spirit ;  but  he  means  that  man  of  himself,  or  by  his  own  nat- 
ural powers,  is  unable  to  effect  any  thing,  or  to  assist  in  his  conver- 
sion, and  that  this  conversion  is  not  only  in  part,  but  wholly  and  en- 
tirely an  operation,  a  gift,  and  a  work  of  the  Holy  Spirit  alone,  who 
by  his  own  power  and  might,  works  and  accomplishes  the  same, 
through  the  Word,  in  the  understanding,  the  will,  and  the  heart  of 
man,  tanquam  in  subjedo  patiente ;  that  is,  the  person  neither  doing 
nor  effecting  any  thing,  but  merely  permitting  it  to  be  done  ;  not  as 
a  statue  hewn  out  of  a  stone,  nor  as  a  seal  impressed  on  wax,  which 
has  neither  knowledge,  nor  perception,  nor  will,  with  respect  to  the 
act',  but  in  the  manner,  which  has  already  been  defined  and  explained. 

And,  since,  in  the  schools,  the  young  have  been  very  much  con- 


OF    JUSTIFICATION.  629 

fused  by  the  doctrine  :  De  tribus  causis  efficientibus,  concurrentibus 
in  conversione  hominis  non  renati,  that  is,  the  doctrine  concerning 
the  three  efficient  causes  of  the  conversion  of  unregenerate  man  to 
God,  as  far  as  it  relates  to  the  manner  in  which  these  (namely,  the 
preached  and  the  heard  Word  of  God,  the  Holy  Spirit,  and  the  will 
of  man,)  concur  :  w^e  yet  remark  that  from  the  explanation  already 
presented,  it  is  clear  that  conversion  to  God  is  the  work  of  God  the 
Holy  Ghost  alone,  who  is  the  true  author,  who  alone  works  this  in  us; 
for  which  purpose  he  employs  the  preaching  and  the  hearing  of  his 
holy  Word,  as  his  ordinary  means  and  instrument.  ]]ut  the  under- 
standing and  the  will  of  unregenerate  man,  are  nothing  else  than  the 
subjecium  convertenduin,  that  is,  that  which  is  to  be  converted,  as 
being  the  understanding  and  will  of  a  man  spiritually  dead,  in  wliom 
the  Holy  Spirit  works  conversion  and  a  renewal.  In  this  conver- 
sion the  will  of  man,  the  subject  of  conversion,  does  nothing,  but 
merely  suffers  God  to. operate  in  it,  until  it  is  regenerated.  And 
then  it  also  co-operates  with  the  Holy  Spirit  in  other  subsequent 
good  works,  doing  that  which  is  pleasing  to  God,  in  the  manner 
which  has  been  abundantly  explained  above. 


III.  OF  JUSTIFICATION  BY  FAITH. 

The  third  controversy,  which  has  arisen  among  some  theologians 
of  the  Augsburg  Confession,  relates  to  the  righteousness  of  Christ  or 
of  faith,  which  faith  God,  through  his  grace,  imputes  unto  miserable 
sinners,  for  righteousness. 

For  one  party  contended  that  the  righteousness  of  faith,  which  the 
Apostle,  Rom.  3,  21,  22,  calls  the  righteousness  of  God,  is  the  essen- 
tial righteousness  of  God,  which  is  Christ  himself  as  the  true,  natural, 
and  essential  Son  of  God,  who  through  faith  dwells  in  the  elect, 
impels  them  to  the  performance  of  that  which  is  good,  and  thus  is 
their  righteousness  ;  in  comparison  with  which  righteousness,  the  sins 
of  all  men  are  as  a  drop  of  water  in  the  great  sea. 

On  the  other  hand,  some  have  maintained  and  taught,  that  Christ  is 
(uir  righteousness  according  to  his  human  nature  alone. 

In  opposition  to  both  of  these  parties,  the  other  teachers  of  the 
Augsliurg  Confession  unanimously  taught,  that  Christ  is  our  righte- 
ousness, not  according  to  his  divine  nature  alone,  nor  yet  according  to 
his  human  nature  alone,  but  according  to  both  natures  ;  who,  as  God 
iind  man,  by  his  perfect  obedience,  has  redeemed  us  from  our  sins,  has 
justified  and  saved  us;  so  that  the  righteousness  of  faith  is  the  remission 


630  FORMULA  OF  CONCORD. DECLARATION. 

of  sins,  reconciliation  with  God,  and  our  adoption  as  children  of  God, 
for  the  sake  of  the  obedience  of  Christ  alone,  which  obedience  is  im- 
puted for  righteousness,  through  faith  only,  by  grace  alone,  unto  all 
true  believers  ;  and  thus,  in  consequence  of  it,  they  are  absolved  from 
all  their  unrighteousness. 

Besides  this  controversy,  other  debates  concerning  the  article  of  jus- 
tification, were  occasioned  by  the  Interim  as  well  as  by  other  causes. 
These  we  shall  afterwards  explain  antithetically ;  that  is,  by  a  recita- 
tion of  those  errors  which  are  opposed  to  the  pure  doctrine  of  this 
article. 

This  article  concerning  justification  by  faith  is,  as  the  Apology  de- 
clares, the  leading  article  of  the  whole  Christian  doctrine ;  without 
which  a  disturbed  conscience  can  have  no  sure  consolation,  or  rightly 
conceive  the  riches  of  the  grace  of  Christ;  as  Dr.  Luther  has  writ- 
ten :  "  If  this  single  article  remain  pure,  the  whole  Christian  commu- 
nity will  also  remain  pure  and  harmonious,  and  without  any  factions ; 
but  if  it  remain  not  pure,  it  is  impossible  to  resist  any  error  or  fanatical 
spirit."  Vol.  V.  page  159,  edit.  Jen.  Lat.  Vol.  III.  page  397.  And 
with  respect  to  this  article  in  particular,  Paul,  1  Cor.  5,  6 ;  Gal.  5, 9, 
says :  "  A  little  leaven  leaveneth  the  whole  lump."  For  that  reason  he 
enforces  in  this  article,  with  so  much  earnestness  and  zeal,  iheparticu- 
Ice  exclusivcB, — namely,  the  words, "  without  law,"  "without  works," 
"  by  grace,"  (Rom.  3,  28;  4,  5 ;  Eph.  2,  8,  9,)  by  which  the  works  of 
man  are  excluded, — for  the  purpose  of  showing  how  highly  necessary 
it  is,  in  this  article,  not  only  to  unfold  the  true  doctrine,  but  also  to  set 
forth  the  contrary  doctrines,  that  they  may  be  discriminated,  exposed, 
and  rejected. 

For  the  purpose,  therefore,  of  explaining  this  controversy  in  a  Chris- 
tian manner,  according  to  the  analogy  of  the  Word  of  God,  and  of  de- 
ciding it  by  his  grace,  our  doctrine,  taith,  and  confession,  we  declare 
to  be  the  following  : 

Concerning  the  righteousness  of  faith  before  God,  we  believe,  teach, 
and  confess  unanimously,  according  to  the  preceding  summary  of  our 
Christian  faith  and  confession,  that  poor  sinful  man  is  justified  before 
God — that  is,  absolved  and  declared  free  from  all  his  sins,  and  from 
the  sentence  of  his  well-deserved  condemnation,  and  is  adopted  as  a 
child  and  an  heir  of  eternal  life — without  any  human  merit  or  worthi- 
ness, and  without  any  antecedent,  present,  or  subsequent  works,  out  of 
pure  grace,  for  the  sake  of  the  merit,  the  perfect  obedience,  the  bitter 
sufferings  and  death,  and  the  resurrection  of  Christ  our  Lord  alone; 
whose  obedience  is  imputed  unto  us  for  righteousness. 

These  blessings  are  offered  unto  us  through  the  Holy  Spirit,  in  the 


OF    JUSTIFICATION.  631 

promises  of  the  Gospel ;  and  faith  is  the  only  medium  through  which 
we  apprehend  and  receive  them,  and  apply  and  appropriate  them  to 
ourselves.  This  faith  is  a  gift  of  God,  through  which  we  rightly  ac- 
knowledge Christ,  our  Redeemer,  in  the  Word  of  the  Gospel,  and  con- 
fide in  him,  that,  namely,  for  the  sake  of  his  obedience  alone,  we  have 
forgiveness  of  sins  through  grace,  are  reputed  of  God  the  Father 
as  righteous  and  just,  and  are  eternally  saved.  Accordingly,  these 
propositions  are  equivalent,  and  regarded  as  one  and  the  same,  when 
Paul,  Rom.  3, 28,  says:  "That  a  man  is  justified  by  faith;"  or,  Rom. 
4,  5,  that  "faith  is  counted"  unto  us  "for  righteousness;"  and  when 
he  says,  that  "  by  the  obedience  of  one"  mediator,  Christ,  "  shall 
many  be  made  righteous  ;"  or,  that  "  by  the  righteousness  of  one,  the 
free  gift  came  upon  all  men,  unto  justification  of  life,"  Rom.  0, 18, 19. 
For  faith  justifies  us,  not  because  it  is  a  work  of  great  value  and  an 
eminent  virtue,  but  because  it  apprehends  and  receives  the  merit  of 
Christ  in  the  promise  of  the  holy  Gospel ;  for  this  merit  must  be  ap- 
plied and  appropriated  unto  ourselves  through  faith,  if  we  shall  be  jus- 
tified by  it.  Hence  that  righteousness,  which  is  imputed  to  faith,  or 
to  believers,  before  God,  through  grace  alone,  is  the  obedience,  the  suf- 
ferings, and  the  resurrection  of  Christ,  by  which  he  has  rendered  com- 
plete satisfaction  unto  the  law  for  us,  and  made  expiation  for  our  sins. 
For,  since  Christ  is  not  only  man,  but  God  and  man  in  one  undivided 
person,  he  was  as  little  subject  to  the  law,  being  Lord  of  the  law,  as  it 
would  have  been  necessary  for  him  to  suffer  and  die  for  his  own  per- 
son. His  obedience,  therefore,  not  only  in  suffering  and  dying,  but  in 
his  being  voluntarily  put  under  the  law  in  our  stead,  and  fulfilling  it 
with  such  obedience,  is  imputed  unto  us  for  righteousness ;  so  that,  for 
the  sake  of  this  perfect  obedience,  which  he  rendered  unto  his  heaven- 
ly Father  for  us,  in  both  doing  and  suffering,  in  his  life  and  death,  God 
forgives  us  our  sins,  accounts  us  as  righteous  and  just,  and  saves  us 
eternally.  This  righteousness  is  offered  unto  us  through  the  Gospel 
and  in  the  Sacraments,  by  the  Holy  Spirit ;  and  through  faith  it  is  ap- 
plied, appropriated,  and  embraced ;  hence  believers  derive  reconcilia- 
tion with  God,  remission  of  sins,  the  grace  of  God,  adoption  as  child- 
ren, and  the  inheritance  of  eternal  life. 

Accordingly,  the  word  to  justify  here  signifies  to  declare  just  and 
absolvetl  from  sins,  and  to  account  as  released  from  the  eternal  punish- 
ment of  sins,  for  the  sake  of  the  righteousness  of  Christ,  which  is  im- 
puted by  God  to  faith,  Phil.  3,  9.  And  this  usage  or  import  of  that 
word,  is  common  in  the  holy  Scriptures  of  the  Old  and  New  Testa- 
ments. Prov.  17,  15 :  "  He  that  justifieth  the  wicked,  and  he  that 
conderaneth  the  just,  even  they  both  are  abomination  to  the  Lord." 


K 


c^-J?'-; 


/ 


^^-^;c^ 


633 


FORMULA    OF     CONCORD. DECLARATION. 


:t>i 


Isa.  5, 23:  ''  Which  justify  the  wicked  for  reward,"  &c.  Rom.  8,  33 : 
"  Who  shall  lay  any  thing  to  the  charge  of  God's  elect  ?  It  is  God 
that  justifieth  ;"  that  is,  absolves  and  declares  free  from  sins. 

But  since  the  word  regeneration  is  sometimes  used  for  the  word 
justification,  it  is  necessary  to  explain  the  former  with  precision,  in 
order  that  the  renewal,  which  follows  justification  by  faith,  may  not 
be  confounded  with  justification  by  faith,  but  be  properly  distinguished 
from  it. 
"^  For,  in  the  first  place,  the  word  regeneration  is  used  in  such  a  sense 
/f  [as  to  comprehend  the  forgiveness  of  sins  for  the  sake  of  Christ  alone, 
£j;:i^"~  I  as  well  as  the  subsequent  renewal  which  the  Holy  Ghost  works  in 
^^.  those  who  are  justified  by  fiiith.  But  then  it  is  also  employed  to  sig- 
nify only  the  remission  of  sins,  and  adoption  among  the  children  of  God. 
And  in  this  latter  sense  this  word  is  frequently  used  in  the  Apology,  as 
where  it  is  written,  that  justification  is  regeneration.  Thus  too, 
St.  Paul  makes  a  distinction  between  these  words.  Tit.  3,  5 :  "  He 
saved  us,  by  the  washing  of  regeneration,  and  renewing  of  the  Holy 
Ghost."  So  also  the  word  vivification  is  sometimes  used  in  a  similar 
sense.  For  if  a  person  is  justified  through  faith,  (which  the  Holy 
Spirit  alone  works,)  it  is  truly  a  regeneration,  because  from  a  child  of 
wrath,  he  is  made  a  child  of  God,  and  is  thus  transferred  from  death 
unto  life,  as  it  is  written :  "  When  we  were  dead  in  sins  God  hath  quick- 
ened us  together  with  Christ,"  Eph.  2,  5.  Again,  "  The  just  shall 
live  by  faith,"  Rom.  1,  17;  Habak.  2,  4.  In  this  sense,  the  word 
regeneration  is  frequently  employed  in  the  Apology. 

But,  further,  the  word  regeneration  is  also  frequently  used  to  imply 
the  sanctification  and  renewal  which  follow  justification  by  faith,  in 
Avhich  signification  Dr.  Luther  has  used  it  in  his  work  concerning  the 
Church  and  Councils,  and  elsewhere  in  his  writings. 

When  however  we  teach,  that  we  are  born  anew  and  justified 
through  the  operation  of  the  Holy  Spirit,  it  must  not  be  understood,  as 
if  no  unrighteousness  whatever  adhered  to  the  justified  and  regenerate, 
in  their  essence  or  in  their  conduct  after  regeneration  ;  but  that  Christ 
with  his  perfect  obedience  covers  all  their  sins,  which  still  adhere 
to  nature  in  this  life.  Notwithstanding  this,  they  are  pronounced  and 
accounted  righteous  and  just  through  faith,  for  the  sake  of  that  righte- 
ousness of  Christ  which  he  rendered  unto  the  Father  for  us,  from 
his  birth  to  his  most  ignominious  death  on  the  cross,  although  they  still 
are  and  remain  sinners,  even  unto  their  death,  in  consequence  of  their 
corrupt  nature.  Nor  do  we,  on  the  other  hand,  mean  that  we  are  al- 
lowed, or  that  we  should  commit  sins,  and  persevere  and  remain  in 
them,  without  repentance,  conversion,  and  amendment  of  life. 


OK    JU.ST11-ICATI0N.  033 

For  true  contrition  precedes  justification.  And  to  those,  as  \ve 
stated  above,  who  are  justified  befiore  God,  that  is,  received  into  his 
grace,  for  the  sake  of  Christ,  the  only  Mediator,  out  of  pure  grace, 
through  faith  alone,  without  any  of  their  works  and  merit,  the  Holy 
Spirit  is  also  given,  who  renews  and  sanctifies  them,  and  works  in  them 
love  towards  God  and  towards  their  neighbors.  But  as  their  renewal 
is  only  commenced  and  remains  imperfect  in  this  life,  and  as  sin  still 
dwells  in  the  flesh,  even  of  the  regenerate,  righteousness  of  fiiith  be- 
fore God  consists  in  a  gracious  imputation  of  the  righteousness  of 
Christ,  without  the  addition  of  our  works ;  so  that  our  sins  are  for- 
given, covered  over,  and  not  imputed  to  us,  Rom.  4,  G,  7,  8. 

But,  if  we  wish  to  retain  in  its  purity  the  article  concerning  justifi- 
cation, great  diligence  and  care  are  to  be  observed,  lest  that  w'hich  pre- 
cedes faith,  and  that  which  follows  it,  be  at  the  same  time  intermingled 
and  introduced  into  the  article  concerning  justification,  as  necessary 
and  pertaining  to  it.  For  it  is  not  one  and  the  same  thing  to  speak 
of  conversion  and  of  justification. 

For,  not  all  that  is  requisite  to  conversion  pertains  at  the  same  time 
to  the  article  of  justification.  For  to  justification  these  alone  belong 
and  are  necessary  :  the  grace  of  God,  the  merit  of  Christ,  and  faith 
which  accepts  these  in  the  promise  of  the  Gospel,  and  thus  the  righte- 
ousness of  Christ  is  imputed  unto  us  ;  whence  we  obtain  and  have  re- 
mission of  sins,  reconciliation  with  God,  the  adoption,  and  the  inheri- 
tance of  eternal  life. 

A  true  and  saving  faith  therefore  does  not  dwell  in  those  who  en- 
tertain no  contrition  and  sorrow,  and  who  have  the  evil  design  to  re- 
main in  sin,  and  to  persevere  in  it.  But  true  contrition  precedes,  and 
genuine  faith  attends  true  repentance. 

Love  is  also  a  fruit  which  certainly  and  necessarily  follows ,  after 
faith.  For  if  a  person  love  not,  it  is  a  sure  indication  that  he  is  not 
justified,  but  that  heahideth  in  death,  or  that  he  hasagain  lost  the  righ- 
teousness of  faith,  as  John,  (1  John  3,  14,)  testifies.  But  when  Paul, 
(Rom.  3,  24,  28,)  affirms,  that  we  are  justified  by  faith  without  the 
<leeds  of  the  law,  he  indicates  by  these  words,  that  neither  antecedent 
contrition,  nor  subsequent  works,  pertain  to  the  article  or  subject  of 
justification  by  faith.  For  good  works  do  not  precede  justification, 
but  follow  it,  and  the  individual  must  first  be  justified,  before  he  can 
perform  good  works. 

Likewise,  although  the  renew^al  and  sanctification  of  man  are  a 
benefit  conferred  by  the  Mediator,  Christ,  and  a  work  of  the  Holy 
Spirit,  yet  they  do  not  pertain  to  the  article  or  subject  of  justification 
before  God,  but  tliev  follow  after  it,  since,  on  account  of  the  corrup- 

•^0 


634  FORMULA    OF    CONCORD. — DECLARATION. 

tion  of  our  flesh,  they  are  not  entirely  pure  and  perfect  in  this  life,  as, 
in  respect  to  this  matter,  Dr.  Luther  has  satisfactorily  descrihecl  the 
whole  in  his  excellent  and  extensive  Commentary  on  the  Epistle  to  the 
Galatians,  in  which  he  thus  speaks  :  "  We  reacUIy  concede,  that  we 
should  teach  concerning  love  and  good  works  too,  yet  so  that  it  be 
done  at  a  proper  time  and  in  a  proper  place ;  namely,  when  we  are 
engaged  in  discoursing  of  works,  independently  of  this  subject  of  jus- 
tification. But  here  the  principal  matter  with  which  we  are  occupied, 
is  the  inquiry,  not  whether  we  should  also  love  and  perform  good^ 
works,  but  by  what  means  we  may  be  justified  before  God,  and  be 
saved.  We  answer  therefore  with  St.  Paul,  that  we  are  justified- 
through  faith  in  Christ  alone,  and  not  through  the  works  of  the  law, 
or  through  love ;  not  that  we  hereby  reject  works  and  love,  as  our  ad- 
versaries falsely  charge  us,  but  in  order  that  we  may  not  permit  our- 
selves to  be  led  away,  as  Satan  earnestly  desires,  from  the  principal 
subject  with  whicbw^eare  here  engaged,  to  another  extraneous  mat- 
ter, which  does  not  at  all  pertain  to  this  subject.  Consequently,  while 
we  are  occupied  with  this  articte  concernmg  justification,  we  reject 
and  condemn  works,  since  this  article  is  of  sush  a  nature  as  not  to  ad- 
mit of  any  disputation,  or  controversy  con.ceniii>g  works;  and  for 
this  reason  we  set  aside  in  this  case  aM  laws,  and  all  the  works  of  the 
law."     Thus  for  Dr.  Luther,— [Vol.  IV.  46.  Ed.  Jen.] 

Wherefore,  in  order  that  the  clktressed  heart  may  fiml  sureand  last- 
ing consolation,  and  that  due  honor  may  he  given  to  the  merit  of  Christ 
and  to  the  grace  of  God,  the  Scripture  teaches  that  the  righteousness 
of  faith  before  God,  consists  alone  in  the  gracious  reconciliation,  or 
remission  of  sins,  which  is  given  unto  us  oat  at'*  are  grace,  for  the 
merit  of  the  Mediator  Christ  alone,  and  which  is  received  through 
faith  in  the  promise  of  the  Gospel.  Thu^  too  this  faith,  in  the 
case  of  justification  before  God,  refies  neither  on  contrition,  nor  on 
love,  nor  on  other  virtues,  but  on  Christ  alone  ;  depending  upon  that 
perfect  obedience  with  which  he  fulfilled  the  law  for  us^  ami  which  is 
imputed  unto  believers  for  righteousness. 

Neither  contrition,  nor  love,  nor  any  other  virtue,  but  faith  alone 
IS  the  medium  and  instrument,  by  and  through  which  we  can 
receive  and  embrace  the  grace  of  Gof^^  the  merit  of  Christ,  and  the 
remission  of  sins  ;  which  blessings  are  offered  unto  us  in  the  promise 
of  the  Gospel. 

It  is  likewise  rightly  asserted  that  I)elievers  who  have  been  justi- 
fied bv  faith  in  Christ,  in  this  life  have  first  the  imputed  righteous- 
ness of  faith,  and  afterwards  the  incipient  righteousness  of  new  obedi- 
ence, or  of  crood  works.     But  these  two  must  not  be  confounded,  or 


OF    JUSTIFICATION,  635 

be  at  the  same  time  introduced  into  the  article  of  justification  by  faith 
before  God.  For,  since  this  incipient  righteousness,  or  renewal  in  us, 
is  imperfect  and  impure  in  this  Yii'e  in  consequence  of  the  flesh,  the 
incUvidual,  on  account  of  that  righteousness,  cannot  stand  acquitted 
before  the  judgment-scat  of  God  ;  but  the  righteousness  alone  of  the 
obedience,  the  sulferings,  and  the  death  of  Christ,  which  is  Lmputed 
to  faith,  can  s.land  before  the  judgment-seat  of  God;  for  the  sake, 
therefore,  of  that  obedience  alone,  the  individual,  even  after  his  re- 
newal, (though  he  may  have  performed  many  good  works,  and  may 
lead  the  best  life,)  pleases  God,  becomes  acceptable,  and  is  received 
as  a  child  and  an  heir  of  eternal  life. 

And  to  this  is  to  be  referred  the  declaration  of  St.  Paul,  who  writes, 
(Rom.  4,  3,)  that  Abraham  was  justified  before  God  by  faith  alone 
on  account  of  the  Mediator,  without  the  addition  of  his  works,  not 
only  when  he  had  been  first  converted  from  idolatry,  and  had  no 
good  -works,  but  also  when  he  had  been  renewed  through  the  Holy- 
Spirit,  and  adorned  with  many  glorious  and  good  works.  Gen.  15,  6 ; 
Heb.  11,  8.  And  Paul,  Rom.  4,  3,  propounds  this  question:  On 
"what  was  the  righteousness  of  Abraham  before  God  founded,  through 
which  he  had  a  gracious  God,  and  was  pleasing  and  acceptable  to 
!him,  and  became  an  heir  of  eternal  life  ? 

To  which  he  answers:  "  To  him  that  worketh  not,  but  believeth 
on  him  that  justifieth  the  ungodly,  his  faith  is  counted  for  righteous- 
ness. Even  as  David  also  describeth  the  blessedness  of  the  man  iinto 
whom  God  imputeth  righteousness  without  woiks,"  Rom.  4,  5,  6. 
Wherefore,  even  if  converted  persons  and  beli-evers  have  an  incipient 
renewal,  sanctification,  love,  virtue,  and  goo^l  works,  yet  these  can- 
not and  must  not  be  drawn  into,  or  intermingled  in  the  article  of 
justification  before  God;  so  that  the  honor  of  Christ  the  Redeemer 
may  remain,  and  that,  since  our  new  obedience  is  imperfect  and  im- 
pure, disturbed  consciences  may  have  a  sure  consolation. 

And  this  is  the  intention  of  the  ajxjstle  Paul,  when  he  urges  with 
such  care  and  diligence  in  this  article  the  pa7iicidce  cxclusivcc,  name- 
ly, the  words  by  which  works  are  excluded  from  the  article  of  righ- 
teousness by  faith  ;  for  instance,  absque  opcribus,  sine  legc^  f^7-atis, 
non  ex  operibus ;  that  is,  by  grace^  without  merit,  unihout  laiv, 
withotit  works,  not  of  works^  all  which  are  comprehended  in  these 
<words  :  "  By  faith  alone  we  are  justified  before  God  and  saved." 
For  thus  works  are  excluded,  not  however  in  such  a  sense  as  if  true 
faith  could  exist  without  contrition,  or.  as  if  good  works  should 
not,  must  not,  or  need  not,  follow  true  t.iitb,  as  certain  and  indubi- 
itahle  fruits  ;  or,  as  if  believers  neitlier  rxm]  nor  ought  to  perfornj 


63()  FORMULA    OF    CONCOUD. DFXLAR ATION. 

any  Ihing  gooil ;  but  from  the  article  of  justification  before  God, 
good  worlfs  are  excluded,  so  that  in  the  justification  of  a  poor  sin- 
ner before  God,  they  may  not  be  introduced,  interwoven,  or  inter- 
mingled as  necessary  or  belonging  to  it.  And  the  following  state- 
ment exhibits  the  true  sense  of  the  particulcv  exciusivce, — of 
the  words  mentioned  above  in  the  article  of  justification  ;  which 
sense  should,  with  all  diligence  and  assiduity,  be  retained  and  urged 
in  this  article  : 

1.  That  by  these  particidce,  or  words,  all  works  of  our  own, 
our  merit,  worthiness,  glory,  and  confidence  in  any  of  our  own  works, 
are  wholly  and  entirely  excluded  in  the  article  of  justification  ;  so 
that  our  works  may  not  be  proposed  and  held  either  as  causing  or 
meriting  justification,  which  God  should  regard  in  this  case,  or  upon 
which  we  might  or  should  depend,  either  as  to  the  whole,  or  even 
the  least  portion  thereof. 

2.  That  this  remains  the  oflSce  and  property  of  faith  alone,  that 
it  alone,  and  nothing  else,  is  the  mecfiura  or  instrument,  by  and 
through  which  the  grace  of  God  and  the  merit  of  Christ,  in  the 
promise  of  the  Gospel,  are  apprehended,  received,  and  accepted,  and 
are  applied  and  appropriated  to  us ;  and  that  love  and  all  other  vir- 
tues, or  works,  are  excluded  from  this  ofi^ce  and  property  of  such 
application  or  appropriation. 

3.  That  neither  renewal,  nor  sanctification,  nor  virtues,  nor 
good  works,  can  be  tanqunm  forma,  aut  causa  jusiificafionisy 
that  is,  can  be  either  our  righteousness  before  God,  or  be  considered 
or  established  as  a  part  or  a  cause  of  our  righteousness,  or  be  inter- 
mingled in  the  article  of  justification  as  necessary  and  requisite  to  it, 
under  any  pretext,  name,  or  title ;  but  that  the  righteousness  of 
faith  consists  in  the  remission  of  sins  alone,  out  of  pure  grace,  for 
the  sake  of  the  merit  of  Christ  alone.  These  blessings  are  offered 
unto  us  in  the  promise  of  the  Gospel;  and  through  faith  alone  they 
are  received  and  accepted,  applied  and  appropriated  unto  us. 

In  this  manner  the  proper  order  of  faith  and  good  works,  as  well 
as  of  justification  and  renewal,  or  sanctification,  is  to  be  observed. 

For  good  works  do  not  precede  faith,  nor  does  sanctification  pre- 
cede justification.  But  faith  is  first  enkindled  in  us  by  the  Holy 
Spirit  in  conversion,  through  the  hearing  of  the  Gospel.  This  faith 
apprehends  the  grace  of  God  in  Christ,  through  which  the  individual 
is  justified.  Afterwards,  when  the  individual  is  justified,  he  is  also 
renewed  and  sanctified  by  the  Holy  Spirit.  And  after  such  renewal 
and  sanctification  the  fruits  or  good  works  follow.  Et  hac  non  Ha 
divc.lluntur,  quasi  vera  fides  aliquando  ei  a/iqvandiv  stare  possr'f- 


OF    JUSTIFICATION. 


637 


cum  malo  proposito,  sed  ordine  causarum  et  effectuum,  anteceden- 
tium  et  consequentium,  ita  distrihuuntur  ;  manet  enim,  quod  Luthe- 
rus  recte  dicii :  Bene  conveniunt  et  sunt  connexa  insepai-abiliter, 
fides  et  opera  ;  sed  sola  fides  est,  qucc  apprehendit  henedictionem, 
sine  operibus,  et  tamen  moiquam  est  sola.  That  is : — This  is  not 
to  be  understood  as  if  justification  and  renewal  are  separated  from 
each  other,  so  that  true  laith  can  sometimes  exist  in  connection  with 
an  evil  desio-n  for  a  season :  but  here  the  order  alone  is  exhibited, 
according  to  which,  the  one  precedes  or  succeeds  the  other.  For  it 
is  invariably  true,  as  Dr.  Luther  has  rightly  said  [Vol.  IV.  Op.  Jen. 
Lat.  f.  89,  vol.  II.  Comm.  in  Gen.  22,  f.  57,]  :  "  Faith  and  good 
■works  accord  and  suit  excellently  together  ;  but  it  is  faith  alone  that 
apprehends  the  blessing,  without  works.  And  yet  it  is  at  no  time 
alone," — as  we  have  already  sufficiently  shown. 

Now,  many  disputed  points  may  be  usefully  and  properly  explained 
by  this  true  distinction,  which  the  Apology  offers  when  it  speaks  of 
the  declaration  of  James,  (James  2,  20,  24.)  For  when  we  describe 
how  faith  justifies,  the  doctrine  of  St.  Paul  is,  that  faith  alone  justi- 
fies without  works,  since,  as  we  have  said,  it  applies  and  appropri- 
ates unto  us  the  merit  of  Christ.  If,  however,  it  be  asked, 
*'  Wherein  and  whereby  can  a  Christian  distinguish,  either  in  him- 
self, or  in  others,  a  true  and  living  faith  from  a  pretended  and  dead 
faith,  since  many  torpid  and  secure  Christians  entertain  false  opinions 
concerning  their  faith,  when  at  the  same  time  they  have  no  true 
faith?"  the  Apology  thus  replies  to  it :  "  James  calls  faith  dead,  which 
does  not  produce  all  manner  of  good  works  and  fruits  of  the  Spirit," 
page  200.  And  in  this  sense  the  Latin  Apology  asserts:  Jacobus 
recte  negat,  nos  tali  fide  justificari,  qua  est  sine  operibus,  hoc  est, 
qucc  moriua  est.  That  is,  St.  James  teaches  rightly,  when  he  denies 
that  we  are  justified  by  a  faith  which  is  without  works,  for  it  is  a 
dead  foith. 

But  James  speaks,  as  the  Apology  declares,  concerning  the  works 
of  those  who  have  already  been  justified  through  Christ,  who  have 
been  reconciled  to  God,  and  have  obtained  the  forgiveness  of  sins 
through  Christ.  If,  however,  it  be  asked,  "  How  can  foith  justify 
and  save,  and  what  means  are  requisite  when  it  produces  that  re- 
sult?" then  it  is  false  and  wrong  to  assert:  Fidemnon  posse  justificare 
sine  operibus  :  vel  Fidcm,  quatenus  caritatem,  qua  formelur,  con- 
junctam  habet,  justificare :  vel  Fidei,  ut  justificet,  necessariam  esse 
prasentiam  bonorum  operum ;  aut  ad  justificafionem,  vel  in  arti- 
■culo  justificntionis  esse  necessariam  prcesentiam  bonorum  operum : 
"vel  bona  opera  esse  causam  sine  qua  non,  quco  per  particvlas  exclu- 


638  FORMULA    OF    CONCORD. DECLARATIOX. 

sivas  ex  oriiculo  Justificationis  non  exdudmdur .  That  is,  that 
faith  cannot  justify  without  works ;  or,  that  faith  thus  justifies  or 
renders  righteous,  because  it  is  accompanied  by  love,  on  account  of 
which  this  ellect  is  ascribed  to  faith  ;  or,  that  the  presence  of  good 
works  with  faith  is  necessary,  if  the  individual  is  to  be  justifieil  by 
it  before  God  ;  or,  that  the  presence  of  good  works  is  necessary  in 
the  article  of  justification,  or  essential  to  justification;  so  that  good 
works  are  to  be  regarded  as  a  cause,  without  which  the  individual 
cannot  be  justified,  and  that  they  are  not  excluded  from  the  article 
of  justification,  by  the  particula  exdusivcv,  absque  opei'ibu.v,  etc.  ; 
that  is,  when  St.  Paul,  Eph.  2,  9,  says:  jXot  of  works.  For  fiith 
justifies,  for  the  reason  and  from  the  circumstance  alone,  that  it  ap- 
prehends and  accepts  the  grace  of  God  and  the  merit  of  Christ  in 
the  promise  of  the  Gospel,  as  a  means  and  an  instrument. 

And  let  this  suffice,  on  the  present  occtision,  as  a  compendious 
explanation  of  the  doctrine  concerning  justification  by  faith,  which 
doctrine  is  more  copiously  treated  in  the  writings  named  above. 
From  what  we  have  now  stated  also,  it  is  evident  that  not  only 
those  errors  which  we  have  mentioned  above,  but  that  the  following 
false  doctrines  which  are  opposed  to  the  explanation  now^  given, 
must  also  be  refuted,  exposed,  and  rejected,  namely : 

1.  That  our  love  or  our  good  works,  either  wholly  or  in  part, 
merit  or  are  the  cause  of  our  justification  before  God. 

2.  Or,  that  by  his  good  works,  man  must  prepare  himself  and  be- 
come worthy,  so  that  the  mei'its  of  Christ  may  be  imparted  unto  him. 

3.  Vel  formalem  nostram  justitiam  coram  Deo  esse  inherent  em 
nostram  novitafem,  seu  caritatem ;  that  is,  that  our  true  righteous- 
ness before  God  is  love,  or  the  renewal  which  the  Holy  Spirit  works 
in  us,  and  w^hich  is  in  us. 

4.  Or,  that  two  things  or  parts  pertain  to  the  righteousness  of 
faith  before  God  ;  namely,  the  gracious  remission  of  sins,  and  our 
renewal  or  sanctification. 

5.  Item  /idem  justi/tcare  tantum  initialiter,  vel  partialiter,  vel 
principaliter,  et  novitatem  vel  caritatem  nostram-  jusiijicare  etiam 
cora7ii  Deo,  vel  completive,  vel  ininus  principaliter. 

6.  Item,  Credenics  coram  Deo  justificari,  vel  coram  Deo  jnstos 
esse,  simul  et  imputatione  et  inchoatione :  vel  partim  imputotione, 
partim  inchoatio?ie  novce  ohedientice. 

7.  Item,  Applicationem  promdssionis  gratice  fieri,  et  fide  cordis, 
et  confessione  oris  cic  reliquis  virtutihus.  That  is,  that  faith  justi- 
fies only  because  righteousness  is  commenced  in  us  through  faith  ; 
or  thus,  that  faith  has  the  preference  in  justification,  but  that  never- 


#  OF    JUSTIFICATION.  639 

theless  our  renewal  and  love  pertain  to  our  righteousness  before 
God,  yet  in  such  a  manner  that  they  are  not  the  principal  cause  of 
our  righteousness,  but  that  without  this  love  and  renewal  our  righ- 
teousness before  God  would  not  be  complete  or  perfect.  Ao-ain, 
that  bshevers  are  justified  before  God  and  righteous,  at  the  same 
time  throu:;^h  the  imputed  righteousness  of  Christ,  and  through  the 
incipient  new  obedience,  or  partly  through  the  imputation  of  the 
righteousness  of  Christ,  and  partly  through  the  incipient  new  obedi- 
ence. Again,  that  the  promise  of  grace  is  appropriated  to  us  through 
faith  in  the  heart,  and  through  the  confession  which  is  made  with 
the  lips,  and  through  other  virtues. 

The  doctrine  is  likewise  erroneous,  according  to  which  man  must 
be  saved  in  another  manner,  or  by  something  else  than  that  by 
which  he  is  justified  before  God,  so  that  we  are  indeed  justified  by 
faith  alone,  without  works,  but  to  be  saved  without  works,  or  to 
obtain  salvation  without  works,  is  impossible. 

This  doctrine  is  false,  because  it  is  diametrically  opposed  to  the 
declaration  of  Paul,  Rom.  4,  6  :  "  Even  as  David  also  describeth 
the  blessedness  of  the  man  unto  whom  God  imputeth  righteousness 
without  works."  And  this  is  the  foundation  of  Paul's  argument, 
Tit.  o,  '3-7,  that  in  the  same  manner  as  righteousness  is  obtained, 
so  do  we  also  obtain  salvation  ;  yea,  that  even  by  our  justification 
by  faith,  we  also  at  the  same  time  receive  the  adoption,  the  inheri- 
tance of  eternal  life,  and  salvation.  And  for  this  reason  Paul  intro- 
duces and  urges  the  'particidcc  exclusivce,  that  is,  the  words  by 
which  works  and  merit  of  our  own,  are  entirely  excluded,  namely, 
by  grace,  icilhout  works,  as  peremptorily  in  the  article  of  salvation, 
as  he  does  in  the  article  of  justification. 

In  like  manner  too,  the  disputed  point  concerning  the  indwelling 
of  the  essential  rigliteousnessof  God  in  us,  must  be  rightly  explained. 
For  although  God, — the  Father,  Son,  and  Holy  Ghost,  the  eternal 
and  essential  righteousness, — dwells,  through  their  faith,  in  the  elect 
who  are  justified  through  Christ,  and  who  are  reconciled  to  God  ; 
(for  all  Christians  are  temples  of  God, — the  Father,  Son,  and  Holy 
Ghost, — who  urges  them  forward  to  the  performance  of  that  which 
is  right ;)  yet  this  indweUing  of  God  is  not  that  righteousness  of 
faith,  concerning  which  St.  Paul  speaks,  and  which  he  cn]h  justitia 
Dei,  that  is,  the  righteousness  of  Gad,  on  account  of  which  we  are 
pronounced  just  before  God.  But  this  indwelling  of  God  follows 
after  the  antecedent  righteousness  of  faith,  which  is  nothing  else  but 
the  remission  of  sins  and  the  gracious  reception  of  poor  sinners,  for 
the  sake  of  the  ohed:ence  Jiud  merit  of  Christ  aloae. 


640  FORMULA    OF   CONCORD. DECLARATION.  f 

Accordingly,  since  in  our  churches  it  is  admitted  by  the  theolo- 
gians of  the  Augsburg  Confession,  that  all  our  righteousness  must 
be  sought  apart  from  the  merits,  works,  virtues,  and  worthiness  of 
ourselves  and  of  all  other  men,  and  that  it  consists  in  Christ  the 
Lord  alone,  we  are  to  consider  carefully  in  what  manner  Christ  is 
called  our  righteousness  in  the  article  of  justification ;  namely,  that 
our  righteousness  consists,  not  in  the  one  nor  in  the  other  [human  or 
divine]  nature,  but  in  the  whole  person  of  Christ ;  who  as  God  and 
man  in  his  sole,  entire  and  perfect  obedience  is  our  righteousness. 

For,  although  Christ  was  conceived  of  the  Holy  Ghost,  and  was 
born  without  sin,  and  although  he  had  fulfilled  all  righteousness  in 
his  human  nature  only,  yet  if  he  had  not  been  true,  eternal  God,  this 
obedience  and  suffering  of  the  human  nature  could  not  have  been 
imputed  unto  us  for  righteousness  :  so  also,  if  the  Son  of  God  had  not 
become  man,  the  divine  nature  alone  could  not  have  been  our  righ- 
teousness. Accordingly,  we  believe,  teach,  and  confess,  that  the 
entire  obedience  of  the  whole  person  of  Christ,  which  he  rendered 
unto  the  Father  for  us,  even  unto  his  most  ignominious  death  on  the 
cross,  is  imputed  unto  us  for  righteousness.  For  his  human  nature 
alone,  without  the  divine,  could  not  have  made  satisfaction  unto  the 
eternal,  Almighty  God,  for  the  sins  of  the  whole  world,  either  by 
obedience  or  sulfering,  and  his  divinity  alone,  without  his  humanity, 
could  not  have  mediated  between  God  and  man. 

Since,  however,  as  we  have  stated  above,  it  is  the  obedience  of 
the  whole  person,  it  is  also  a  perfect  satisfaction  and  expiation  for 
the  human  race,  by  which  satisfaction  was  made  unto  the  eternal, 
immutable  justice  of  God,  which  is  revealed  in  the  law.  And  this 
obedience  is  our  righteousness  which  avails  in  the  sight  of  God, 
which  is  revealed  unto  us  in  the  Gospel,  upon  which  our  faith  rests 
before  God,  and  which  he  imputes  to  faith,  as  it  is  written,  Rom. 
5, 19:  "  For  as  by  one  man's  disobedience  many  w^ere  made  sinners  ; 
so  by  the  obedience  of  one  shall  many  be  made  righteous."  And 
1  John  1,7:  "  The  blood  of  Jesus  Christ,  his  Son,  cleanseth  us 
from  all  sin."  Again,  Rom.  1,  17  ;  Habak.  2,  4  :  "  The  just  shall 
live  by  faith." 

In  this  manner  neither  the  divine  nor  the  human  nature  of  Christ 
by  itself  is  imputed  unto  us  for  righteousness,  but  the  obedience  of 
the  person  alone,  who  is  at  the  same  time  God  and  man.  And  thus, 
faith  looks  upon  the  person  of  Christ,  as  the  same  was  made  under 
the  law  for  us,  bore  our  sins,  and  when  proceeding  to  the  Father, 
rendered  entire  and  perfect  ol)e(lience  to  his  heavenly  Father,  for  us 
poor  sinners,  from  his  holy  birth  unto  his  death ;  and  thereby  cover- 


OF    GOOD    WORKS. 


641 


ed  all  our  disobedience,  which  inheres  in  our  nature,  in  its  thoughts, 
words,  and  deeds ;  so  that  it  is  no  more  imputed  to  us  unto  con- 
demnation, but  is  pardoned  and  remitted  through  pure  grace,  for 
the  sake  of  Christ  alone. 

Therefore,  besides  the  errors  stated  above,  we  reject  and  con- 
demn unanimously  the  following  and  all  similar  errors,  as  repug- 
nant to  the  Word  of  God,  to  the  doctrine  of  the  Prophets  and 
Apostles,  and  to  our  Christian  faith  : 

1.  When  it  is  taught,  that  Christ  is  our  righteousness  before 
God  according  to  his  divine  nature  alone. 

2.  That  Christ  is  our  righteousness  according  to  the  human 
nature  alone. 

o.  That  in  the  declarations  ol  the  Prophets  and  Apostles,  in 
which  the  righteousness  of  faith  is  spoken  of,  the  words  to  justify 
and  to  be  justified,  should  not  be  made  to  signify,  to  declare  or  to 
be  declared  free  from  sin,  and  to  obtain  forgiveness  of  sins;  but  in 
truth  and  reality  to  be  made  righteous,  in  consequence  of  the  love  and 
virtue  infused  by  the  Holy  Spirit,  and  the  works  following  Irom  them. 

4.  That  faith  regards  not  only  the  obedience  of  Christ,  but  his 
divine  nature  also,  so  far  as  the  same  dwells  and  works  in  us,  and 
that  through  such  indwelling,  our  sins  may  be  covered  before  God. 

5.  That  faith  is  such  a  reliance  on  the  obedience  of  Christ,  as 
may  be  and  remain  in  an  individual  who  does  not  feel  any  genuine 
repentance,  and  in  whom  no  love  exists,  but  w'ho,  contrary  to  the 
dictates  of  conscience,  persists  in  sin. 

6.  That  not  God,  but  only  the  gifts  of  God  dwell  in  the  believ- 
ing heart. 

These  and  all  similar  errors  we  reject  unanimously,  as  repugnant 
lo  the  express  VV\)rd  of  God  ;  and  by  the  grace  of  God  we  constant- 
ly and  steadily  persevere  in  the  doctrine  concerning  the  righteous- 
ness of  faith  before  God,  as  it  is  stated,  explained,  and  demonstrated 
by  the  Word  of  God,  in  the  Augsburg  Confession  and  its  Apology. 

For  iuiy  further  evphinalions  which  may  be  required  in  reference 
to  this  high  and  most  important  article  of  our  jnstilication  betbre 
(iod,  upon  which  the  salvittioii  of  oui-  souls  dejiends,  we  sliiiJI  for 
the  sake  of  brevity,  refer  all  to  the  distinguished  and  excellent  Conv- 
nienlary  of  ])r.  Liitlier  on  the  lOpistle  of  St.  PhuI  to  the  (Jahilians. 

IV.   or  GOOD   \V()[{KS. 

Among  the  tiieo!o.;itins  of  (he  AngslHiig  Confession  a  disseiision 
also  arose  concei  innii;  good  works;  the  one  partv  used  the  Ibllow- 
infj  words  and   evpiessinns:      Good    wuiks  are  ;iecessar\   to  <:,d\n'- 


642  FORMULA    OF    CONCORD. — DECLARATION. 

tion  :  it  is  impossible  to  be  saved  without  good  works :  no  one  has 
ever  been  saved  without  good  works,  since  good  works  are  required 
of  true  believers  as  fruits  of  faith,  and  faith  without  love  is  dead, 
although  this  love  be  no  cause  of  salvation. 

The  other  party,  on  the  contrary,  contended  that  good  works 
are  indeed  necessary,  not  to  salvation  however,  but  for  other  rea- 
sons ;  and  that  therefore  the  preceding  propositions  or  expressions, 
(since  they  are  inconsistent  with  the  form  of  sound  words  and  doc- 
trine, and  have  always  been  and  are  still  used  by  the  Papists  in  op- 
position to  the  doctrine  of  our  Christian  faith,  according  to  which 
■we  confess  that  faith  alone  justifies  and  saves,)  are  not  to  be  tolera- 
ted in  the  church,  in  order  that  the  merits  of  Christ  our  Savior  may 
not  be  disparaged,  and  that  the  promise  of  salvation  may  remain 
firm  and  sure  to  believers. 

In  this  controversy  a  few  persons  employed  a  disputable  proposi- 
tion, namely,  that  good  works  are  pernicious  to  salvation.  It  was 
also  contended  by  some  that  good  works  are  not  necessary,  but  vol- 
untary, since  they  should  not  be  extorted  by  the  dread  and  the  de- 
nunciations of  the  law,  but  should  flow  from  a  willing  mind,  and  a 
joyful  heart.  On  the  contrary,  the  other  party  contended  that  good 
works  are  necessary. 

This  controversy  originated  from  the  words  necessitas  and  lihertas, 
that  is,  necessity  and  liberty,  since  the  word  necessitas,  especially, 
signifies  not  only  the  eternal,  immutable  order,  according  to  which,  all 
persons  are  under  obligation  and  in  duty  bound  to  be  obeihent  to 
God  ;  but  sometimes  it  implies  a  constraint,  by  which  the  law  urges 
persons  to  good  works. 

Afterwards,  however,  various  persons  disputed  not  only  concern- 
ing the  words,  but  also  most  violently  assailed  the  doctrine  itself, 
and  contended  that  the  new  obedience  in  the  regenerated,  required  by 
the  above  mentioned  order  of  God,  is  not  necessary. 

For  the  purpose  of  explaining  this  dispute  in  a  Christian  manner, 
according  to  the  analogy  of  the  Word  of  God,  and  of  finally  deter- 
mining it  through  his  grace,  we  declare  that  our  doctrine,  faith,  and 
confession,  are  the  following  : 

First,  in  this  article  there  is  no  controversy  among  our  divines 
concerning  the  following  propositions  :  That  it  is  the  will,  the  order, 
and  the  command  of  God,  that  believers  should  walk  in  good  works  ; 
that  those  works  are  not  truly  good  which  each  one  devises  himself 
with  a  good  intention,  or  which  are  performed  according  to  human 
traditions,  hut  those  which  God  himself  has  prescribed  and  com- 
niiindcd  in  his  Word  ;   that  works  truly  good  are  not  performe  i  by 


OF    UOOD    WORKS. 


643 


our  own  natural  powers,  but  are  then  done  when  the  person  is  re- 
conciled to  God  through  faith,  and  renewed  by  the  Holy  Spirit, 
or,  as  St.  Paul  says :  "  Created  in  Christ  Jesus  unto  good  works," 
Eph.  2,  10. 

Neither  is  the  manner  or  cause  a  matter  of  dispute,  whereby  the 
good  works  of  believers,  although  they  are  impure  and  imperfect  in 
the  flesh,  are  pleasing  and  acceptable  to  God ;  namely,  on  account 
of  Christ  the  Lord,  through  faith,  because  the  person  is  acceptable 
to  God.  For  the  works,  which  pertain  to  the  preservation  of  exter- 
nal discipline,  and  which  are  required  and  performed  also  by  the  un- 
believing and  the  unconverted,  although  they  are  laudable  in  the 
sight  of  the  world,  and,  besides,  rewarded  of  God  in  this  world  with 
temporal  blessings ;  yet,  because  they  do  not  proceed  from  genuine 
faith,  they  are  sins  before  God,  that  is,  they  are  contaminated  with 
sins,  and  they  are  held  in  the  sight  of  God  as  sins  and  uncleanness, 
in  consequence  of  the  corrupt  nature,  and  because  the  person  is  not 
reconciled  to  God.  For,  "  a  corrupt  tree  cannot  bring  forth  good 
fruit,"  Matt.  7, 18  ;  and,  as  it  is  also  written,  Rom.  14,  23 :  "  What- 
soever is  not  of  faith  is  sin."  For  a  person  must  first  be  acceptable 
to  God,  and  that  for  the  sake  of  Christ  alone,  if  by  any  means  the 
works  of  this  same  person  shall  be  pleasing  to  God. 

Therefore,  the  source  and  the  fountain  of  works  which  are  really 
good  and  acceptable  in  the  sight  of  God,  and  which  God  will  reward 
in  this  and  in  the  future  world,  must  he  faith;  for  this  reason  they 
are  called  by  St.  Paul  the  true  fruits  of  f.iith,  as  also  of  the  Spirit, 
Gal.  O,  22.  For  "  faith  (as  Dr.  Luther  writes  in  his  preface  to  the 
Epistle  of  St.  Paul  to  the  Romans)  is  a  divine  work  in  us,  which 
changes  us,  and  regenerates  us  of  God,  and  mortifies  the  old  Adam, 
making  us  quite  different  persons,  in  heart,  mind,  {Iis])osition,  and  in 
all  our  faculties,  and  bringing  with  itself  the  Holy  Spirit.  Oh  I  this 
i^nth  is  a  living,  active,  efficacious,  powerful  principle;  it  must  in- 
cessantly perform  that  which  is  good.  It  never  asks  whether  good 
works  are  to  be  performed,  but  f»efore  the  inquiry  is  made,  it  has 
done  them,  and  it  is  always  in  action.  But  he  who  does  not  perform 
such  works,  has  no  faith,  and  gropes  and  looks  about  for  faith  and 
good  works,  not  knowing  what  they  are,  yet  prating  and  talking 
much  about  them.  Faith  is  a  living,  unshaken  confidence  in 
the  grace  of  God,  so  firm,  that  the  person  w^ould  rather  die  a 
thousand  times  than  permit  this  confidence  to  be  wrested  from 
him.  And  this  confidence  and  knowledge  of  divine  grace,  raakouf? 
courageous,  cheerful,  and  joyful  toward  God  and  all  creatures,  all  of 
which  the  Holy  Spirit  accomplislios  through  faith.    Hence  man  with- 


G44  FORMULA  OF  CONCORD. DECLARATION. 

out  constraint,  becomes  willing  and  desirous  to  do  good  unto  all,  to 
serve  all,  and  to  endure  all  things  to  the  honor  and  praise  of  God 
who  manifested  this  grace  to  him  ;  so  that  it  is  impossible  to  separate 
works  from  faith ;  yes,  as  impossible  as  it  is  to  separate  heat  and 
light  from  fire." 

But,  since  there  is  no  dispute  among  our  divines  concerning  these 
points,  we  shall  not  treat  them  here  at  length,  but  we  shall  explain 
merely  the  controverted  points  in  a  simple  and  perspicuous  manner. 

And  first,  in  regard  to  the  necessity  or  voluntariness  of  good  works, 
it  is  evident  that  these  expressions  are  used  and  frequently  re- 
peated in  the  Augsburg  Confession  and  in  the  Apology,  namely, 
that  good  works  are  necessary.  Again,  that  it  is  necessary  to  do 
good  works,  which  should  also  necessarily  follow  faith  and  reconciha- 
tion  to  God.  Again,  that  we  should  and  must  necessarily  perform 
the  good  works  which  God  commanded.  Thus  also  in  the  Holy 
Scripture  itself,  the  words  necessity,  necessary,  and  needful,  and 
shall  and  must,  are  thus  used,  with  respect  to  that  w^hich  we  are 
under  obligation  to  perform  in  consequence  of  the  order,  command, 
and  will  of  God,  Rom.  13, 5 ;  1  Cor.  9,  16 ;  Acts  5,  29 ;  John  lo,  12 ; 
1  John  4,  21. 

Wherefore,  in  this  Christian  and  genuine  sense,  those  proposi- 
tions or  expressions  which  we  have  mentioned,  are  unjustly  repre- 
hended and  rejected  by  some.  For  they  should  justly  be  retained 
and  employed  for  the  purpose  of  reproving  and  confuting  the  secure. 
Epicurean  delusion,  that  a  dead  faith  or  a  vain  persuasion  which  is 
destitute  of  repentance  and  good  works,  is  true  faith  ;  as  if,  indeed, 
there  can  at  the  same  time  exist  in  one  heart  true  foith  and  an  evil 
purpose  to  persevere  and  go  on  in  sins — a  thing  which  is  impossi- 
ble; or  as  if,  indeed,  a  person  can  have  and  retain  true  faith,  righte- 
ousness, and  salvation,  although  he  remains  a  corrupt  and  barren 
tree,  from  which  no  good  fruits  at  all  proceed  ;  yes,  even  when, 
contrary  to  his  conscience,  he  perseveres  in  sins,  or  designedly  turns 
unto  these  sins  again.     These  are  false  and  unholy  sentiments. 

But  here  also  this  distinction  must  be  observed,  namely,  that  by 
the  word  necessity  must  be  understood  necessitas  ordinis,  mandati, 
et  voluntatis  Christi  ac  dehifi  nostri,  non  aidem  necessitas  coac- 
tionis  ;  that  is,  when  the  word  necessity  is  used,  it  must  be  under- 
stood, not  with  respect  to  constraint,  but  alone  with  respect  to  the 
order  of  the  immutable  will  of  God,  whose  debtors  we  are.  For  it 
is  the  commandment  of  God,  that  the  creature  should  be  obedient 
to  the  Creator.  For  in  those  other  places  of  Scripture,  as  in  2  Cor. 
9,  7  ;  and  in  the  Epistle  of  St.  Paul  to  Philemon,  verse  14  :  again, 


OF    GOOD    WORKS.  645 

in  1  Pet.  5,  2,  the  word,  necessity,  is  applied  to  that  which  is  ex- 
torted from  a  person  contrary  to  his  will,  through  constraint,  or 
which  he  otherwise  does  for  the  sake  of  the  outward  appearance, 
but  yet  without  and  contrary  to  his  will.  For,  such  hypocritical 
works  God  does  not  accept ;  for  the  people  of  the  New  Testament 
shall  be  a  willing  people,  (Psalm  110,  3,)  and  sacrifice  willingly, 
(Psalm  54,  6,)  and  be  obedient,  not  with  unwillingness,  or  through 
constraint,  but  from  the  heart,  2  Cor.  9,  7  ;  Rom.  6, 17.  "  For  God 
loveth  a  cheerful  giver,"  2  Cor.  9,  7.  In  this  sense  and  meaning, 
it  is  rightly  asserted  and  taught  that  works  truly  good  shall  be  per- 
formed by  those  whom  the  Son  of  God  has  freed,  willingly,  or  in 
a  willing  spirit ;  and,  indeed,  the  discussion  concerning  the  volunta- 
riness of  good  works,  was  by  some  maintained  chiefly  in  this  sense. 

But  here  again  the  distinction  also  must  be  observed,  concerning 
which  Paul,  Rom.  7,  22,  2o,  speaks:  I  am  willing,  and  "delight  in 
the  law  of  God,  after  the  inward  man :  but  I  see  another  law  in  my 
members,"  not  only  unwilling,  or  disinclined,  but  "  warring  against 
the  law  of  my  mind."  And  in  regard  to  the  unwilling  and  rebel- 
lious flesh,  Paul,  1  Cor.  9,  27,  says :  "  I  keep  under  my  body,  and 
bring  it  into  subjection."  And  Gal.  5,  24,  and  Rom.  8, 13  :  "They 
that  are  Christ's  have  crucified,"  yes,  mortified,  "  the  flesh,  with 
the  affections  and  lusts."  But  that  pretence  or  doctrine  is  false  and 
must  be  rejected,  which  asserts  that  good  works  are  so  free  in  the 
case  of  believers,  that  it  lies  within  their  own  free  choice  either  to 
perform  or  to  omit  them,  or  to  act  contrary  to  them,  and  still  be 
able  to  retain  faith,  and  the  favor  and  grace  of  God. 

Secondly,  when  it  is  taught  that  good  works  are  necessary,  it  must 
be  explained  why,  and  from  what  causes  they  are  necessary  ;  which 
causes  are  recited  in  the  Augsburg  Confession  and  in  the  Apology. 

But  here  we  must  exercise  very  great  caution,  lest  works  be  in- 
troduced and  intermingled  in  the  article  of  justification  and  salva- 
tion. Wherefore,  these  propositions  are  wisely  rejected  : — That 
good  works  are  necessary  for  believers  in  order  to  salvation  :  so 
■much  so  that  it  is  impossible  to  be  saved  without  good  works. 
For  they  are  diametrically  opposed  to  the  doctrine  de  pariicu/is  ex- 
clvsivis  in  articulo  justificationis  et  salvationis ;  that  is,  they  mili- 
tate against  those  words  by  which  St.  Paul  entirely  excludes  our 
w^orks  and  merit  from  the  article  of  justification  and  salvation,  and 
ascribes  all  to  the  grace  of  God  and  to  the  merits  of  Christ  alone, 
as  we  explained  in  the  foregoing  article.  And  again,  these  propo- 
sitions deprive  troul)led  and  aflflicted  consciences  of  the  comfort  of 
i\\e  Gospel:  thev  jx'^c  orrasion  for  doiilit :   they  are  dangerous  in 


646  FORMULA    OF    CONCORD. DECLARATION. 

many  ways ;  they  confirm  the  arrogance  of  self-righteousness,  and 
confidence  in  our  own  works ;  besides,  they  are  adopted  by  the  Pa- 
pists, and  employed  to  their  advantage  against  the  pure  doctrine 
concerning  that  faith  by  which  alone  man  is  saved.  Thus  also  they 
are  contrary  to  the  form  of  sound  words,  since  it  is  written  :  that 
blessedness  is  his  alone  unto  whom  God  imputes  righteousness, 
without  the  addition  of  works,  Rom.  4,  6.  Again,  in  the  Augs- 
burg Confession,  in  the  sixth  article,  it  is  written,  that  we  are  saved 
without  works,  through  faith  alone.  Thus  too,  Dr.  Luther  rejec- 
ted anri  condemned  these  propositions  : 

1.  When  he  refers  to  the  false  teachers  who  led  the  Galatians 
astray. 

2.  In  many  of  his  writings  concerning  the  Papists. 

3.  He  rejected  them  in  the  case  of  the  Anabaptists,  who  set  forth 
this  comment :  "  That  faith  indeed  ought  not  to  depend  on  the  merit 
of  works,  but  that  they  are  nevertheless  required  as  necessary  to 
salvation  ;" 

4.  And  he  also  rejected  them  in  the  case  of  some  who  were  con- 
nected with  him,  and  who  wished  to  explain  this  proposition : 
"  Although  we  require  works  as  necessary  to  salvation,  yet  we  do 
not  teach  that  men  ought  to  put  their  trust  in  them."  (Comment 
on  Gen.  ch.  22.) 

Therefore,  for  the  sake  of  the  reasons  now  stated,  the  forms  of 
expression  which  have  been  mentioned — which  were  revived,  spread 
abroad,  and  controverted  by  reason  of  the  Interim,  in  the  time  of 
persecution,  when  a  clear  and  perspicuous  confession  was  most  nec- 
essary in  opposition  to  the  various  corruptions  and  perversions  of 
the  article  of  justification — should  not  be  taught,  maintained,  or  tol- 
erated in  our  churches,  but  should  be  exposed  and  rejected  by  them 
as  false  and  unrighteous. 

Thirdly,  since  it  is  also  disputed  whether  good  works  secure  sal- 
vation, or  whether  they  are  necessary  for  the  preservation  of  faith, 
righteousness,  and  salvation,  and  since  much  depends  on  this  point, 
it  must  be  dihgently  and  properly  explained  in  what  manner  right- 
eousness and  salvation  are  secured  in  us  from  being  lost  again.  For 
it  is  written  :  "  He  that  shall  enckire  unto  the  end  the  same 
shall  be  saved,"  Matt.  24,  13.  Again,  Heb.  3,  6,  14:  "For  we 
are  made  partakers  of  Christ,  if  we  hold  the  beginning  of  our  con- 
fidence steadfast  unto  the  encK" 

And  therefore,  in  the  first  place,  this  false,  Epicurean  opinion  must 
be  seriously  rebuked  and  rejected,  according  to  which  some  imagine 
that   faith   and    the    righteousness   and    salvation    received,    can- 


OF    GOOD    WORKS.  647 

not  be  lost  by  the  commission  of  any,  even  wanton  and  wilful 
sins ;  but  that  even  if,  without  fear  and  shame,  a  Christian  indul- 
ges in  evil  lusts,  resists  the  Holy  Spirit,  and  wilfully  turns  to 
sin  contrary  to  his  own  conscience,  he  can  nevertheless  retain  faith, 
the  grace  of  God,  righteousness,  and  salvation. 

In  opposition  to  this  pernicious  opinion,  these  true,  immutable, 
divine  threatenings,  earnest  denunciations,  and  admonitions,  should 
be  frequently  repeated  and  inculcated,  with  all  diligence  and  earnest- 
ness, among  those  Christians  who  have  been  justified  by  faith, 
1  Cor.  6,  9,  10:  "Be  not  deceived:  neither  fornicators,  nor  idola- 
ters, nor  adulterers,  nor  thieves,  &c.,  shall  inherit  the  kingdom  of 
God."  Gal.  0,  21 ;  Eph.  o,  5 :  "  They  which  do  such  things  shall 
not  inherit  the  kingdom  of  God."  Rom.  8,  13  :  "  If  ye  Uve  after 
the  flesh,  ye  shall  die."  Col.  3,  6 :  "  For  which  things'  sake  the 
wrath  of  God  cometh  on  the  children  of  disobedience." 

The  Apology,  however,  furnishes  a  happy  illustration  of  the 
occasion  on  which,  and  the  manner  in  which,  on  these  grounds,  the 
admonition  to  good  works  may  be  inculcated,  without  obscuring 
the  doctrine  concerning  faith,  and  the  article  of  justification  ;  where, 
in  the  twentieth  article,  concerning  the  declaration  of  Peter, — 2  Pet. 
1, 10  :  "  Give  diligence  to  make  your  calling  and  election  sure," — 
it  says :  "  Peter  indicates  a  reason  for  the  performance  of  good 
works,  namely,  in  order  that  we  may  make  our  calling  sure ;  that 
is,  that  we  may  not  fall  from  the  Gospel,  when  we  sin  again.  He 
wishes  to  say  :  do  good  works,  in  order  that  you  may  remain  under 
the  Gospel,  in  your  heavenly  calling,  that  you  may  not  fall  back, 
become  cold,  and  lose  that  spirit  and  gift  which  were  imparted  unto 
you  by  grace  through  Christ, — not  on  account  of  the  works  which 
follow  ;  for  men  remain  firm  in  their  calling  through  faith  ;  but  faith 
and  the  Holy  Spirit  do  not  remain  in  those  who  lead  a  sinful  life." 
Thus  far  the  words  of  the  Apology. 

But  on  the  contrary,  it  must  not  be  understood  that  faith  in  the 
beginning  only  apprehends  righteousness  and  salvation,  and  after- 
wards resigns  its  office  to  works,  so  that  henceforth  these  must  pre- 
serve faith,  and  the  received  righteousness  and  salvation.  But  in 
order  that  the  promise,  not  only  of  receiving,  but  also  of  retaining 
righteousness  and  salvation,  may  remain  firm  and  sure  to  us,  Paul, 
Rom.  O,  2,  ascribes  to  faith  not  only  our  access  to  grace,  but  also 
our  standing  in  grace,  and  rejoicing  in  hope  of  the  glory  of  God. 
That  is,  he  attributes  all  to  faith  alone,  the  beginning,  the  middle, 
and  the  end.  Again,  Rom.  11,  20:  "Because  of  unbelief,  they 
were  broken  olf,  and  thou  standest  by  taith."     Col.  1,  21-23: 


M> ""^ 


648  FORMULA    OF    CONCORD. — DECLARATIOIf. 

"  You  hath  he  reconciled, — to  present  you  holy,  and  unblamable, 
and  unreprovable,  in  his  sight ;  if  ye  continue  in  the  faith."  1  Pet. 
1,  5,  9 :  "  Who  are  kept  by  the  power  of  God  through  faith  unto 
salvation."  Again,  "Receiving  the  end  of  your  faith,  even  the 
salvation  of  your  souls." 

Since,  therefore,  it  is  evident  from  the  Word  of  God  that  faith  is 
the  only  proper  medium  through  which  righteousness  and  salvation 
are  not  only  received,  but  also  preserved  of  God,  the  decree  of  the 
Council  of  Trent  [Sess.  6,  De  Justific.  can.  24,]  must  justly  be  re- 
jected, and  whatever  else  may  have  been  resolved  in  this  sense, 
namely,  that  our  good  works  secure  salvation,  or,  that  the  received 
righteousness  of  faith,  or  even  faith  itself,  is  retained  and  secured 
by  our  works,  either  wholly  or  at  least  in  part. 

For,  although,  previous  to  this  controversy,  many  sound  teachers 
used  these  and  similar  phrases  in  the  explanation  of  the  holy  Scrip- 
tures, not  however,  by  any  means  intending  to  confirm  by  them  the 
errors  of  the  Papists  already  referred  to ;  yet,  inasmuch  as  a  con- 
troversy afterwards  arose  concerning  these  phrases,  from  which 
controversy,  offences  and  distractions  of  various  kinds  resulted,  it  is 
safest,  according  to  the  admonition  of  St.  Paul,  2  Tim.  1,  13,  to 
hold  fast  the  form  of  sound  words  with  no  less  diligence,  than  the 
pure  doctrine  itself;  by  which  means  many  unnecessary  contentions 
may  be  avoided,  and  the  church  secured  from  many  offences. 

Fourthly,  with  respect  to  the  proposition,  that  good  works  are 
pernicious  to  salvation,  we  express  ourselves  distinctly,  in  the  fol- 
lowing manner  : — If  any  one  introduces  good  works  into  the  article 
of  justification,  placing  his  righteousness  or  his  confidence  of  salva- 
tion upon  them,  wishing  to  merit  the  grace  of  God  and  to  be  saved 
by  them,  not  we  alone  declare,  but  Paul  himself  declares,  and  thrice 
repeats  it,  Phil.  3,  7,  8,  9,  that  the  works  of  such  a  person  are  not 
only  useless  and  an  impediment,  but  also  pernicious.  The  fault, 
however,  is  not  in  the  good  works  themselves,  but  in  the  false  con- 
fidence which  is  placed  in  works,  contrary  to  Ihe  express  Word 
of  God. 

By  no  means,  however,  does  it  follow  from  this  that  any  one  should 
make  the  absolute  and  unqualified  assertion,  that  good  works  are 
pernicious  to  believers  with  respect  to  their  salvation.  For  good 
works  in  believers,  when  performed  'propter  vcras  causas,  ei  ad  re- 
ras  fines,  that  is,  with  that  view  in  which  God  requires  them  from 
the  regenerate,  are  an  indication  of  salvaiion,  Phil.  1,11.  And, 
indeed,  it  is  the  will  and  express  command  of  God,  (hat  helieverN 
should  perform  good  works,  which  the  Holy  Spirit  works  in  be- 


OF    THE    LAW    AND    THE    GOSPEL.  6-19 

lievers ;  and  these  God  accepts  on  account  of  Christ,  and  promises  | 
to  them  a  glorious  reward  in  this  life  and  in  that  which  is  to  come.  ^ 

For  this  reason  also,  this  proposition  is  reprehended  and  rejected 
in  our  churches ;  because,  when  it  is  thus  put  forth  without  any 
qualification,  it  is  false  and  oifensive,  and  by  it  all  discipline  and 
honesty  of  life  may  he  checked,  and  a  rude,  dissolute,  secure,  and 
Epicurean  life  be  introduced  and  confirmed.  For  every  one  shouhl 
guard  most  diligently  against  that  which  is  pernicious  to  his  sal- 
vation. 

But  since  Christians  should  not  be  deterrcfl  from  good  works,  liu( 
with  the  greatest  diligence  should  be  admonished  and  encouraged  to 
do  them,  this  naked  and  unqualifieil  proposition  can  not  and  must  not 
bo  tolerated,  taught,  or  defeniled  in  the  eluu'ch. 

V.  OF  THE  LAW  AND  THK  GOSPEL. 

rnasmuch  as  the  distinction  between  the  Law  and  the  Tiospel  is 
a  peculiarly  glorious  light,  which  contributes  to  a  right  dividing 
(2  Tim.  2, 15)  of  the  Word  of  God,  and  to  a  proper  explanation  and 
understanding  of  the  writings  of  the  holy  Prophets  and  A})Ostles,  it 
must  be  retained  with  the  greatest  diligence,  lest  these  two  divisions 
of  doctrines  be  commingled,  or  the  Gospel  be  transformed  into  a  law ; 
by  which  course  the  merits  of  Christ  would  be  obscured,  and  afflicted 
consciences  would  be  depiived  of  that  comfort  which  they  otherwise 
have  in  the  Gospel,  if  it  is  preached  purely  and  sincerely,  and  by 
which  they  can  sustain  themselves  in  their  severest  trials,  against 
the  terrors  of  the  law. 

Now,  on  this  subject  too,  a  controversy  has  arisen  between  some 
divines  of  the  Augsburg  Confession.  For  the  one  party  have  asserted 
that  the  Gospel  is  })ro})erly  not  only  a  preaching  of  grace,  but  also  at 
the  same  time  a  preaching  of  repentance,  reproving  the  greatest  sin, 
namely,  that  of  unbelief.  But  the  other  party  have  contended  that 
the  Gospel  is  not  properly  a  preaching  of  repentance,  reproving  sin ; 
for  this  is  properly  the  office  of  the  law  of  God,  which  reproves  all 
sins,  and  consequently  uni)elief  also;  but,  that  thcGosjiel  is  proj)erIy  / 
a  preaching  of  the  grace  and  mercy  of  God,  for  Christ's  sake,  through  I 
whom  is  remitted  and  forgiven,  unto  those  who  are  converted  to 
Christ,  the  unbelief  in  which  they  previously  lived,  and  which  was 
reproved  by  the  law  of  God. 

Now,  on  considering  this  dissensicMi  properly,  it  is  found  to  iiave 
originated  cliieljy  froni  the  fact,  flint  the  word  Gospel  is  not  always 
\\^vi\  and  uiidcisfnod  in  one  and   ilir  '.anic  .'■;ense,  tmf  in  two  senses 


650         FORMULA  OF  CONCORD. — DECLARATION. 

in  the  holy  Scriptures,  as  also  by  the  ancient  and  modern  teachers 
of  the  church.  For  sometimes  it  is  so  used  that  the  whole  doctrine 
of  Christ,  our  Lord,  is  understood  by  it,  which  he  set  forth  during 
his  ministry  upon  earth,  and  in  the  New  Testament  commanded  to 
be  taught,  and  thus  he  has  comprehended  in  it  the  explanation  of 
the  law,  and  the  revelation  of  the  benevolence  and  grace  of  God,  his 
heavenly  Father,  as  it  is  written,  Mark  1, 1 :  "  The  beginning  of  the 
Gospel  of  Jesus  Christ,  the  Son  of  God."  And  a  little  afterwards, 
we  find  the  leading  principles  summarily  proposed — repentance 
and  forgiveness  of  sins.  Thus,  where  Christ  after  his  resurrection 
commands  the  Apostles  to  preach  the  Gospel  to  all  the  world,  (Mark 
16, 15,)  he  comprehends  the  sum  of  his  doctrine  in  a  few  words,  say- 
ing, Luke  24,  46,  47  :  "  Thus  it  is  written,  and  thus  it  behooved 
Christ  to  suffer,  and  to  rise  from  the  dead  the  third  day ;  and  that 
repentance  and  remission  of  sins  should  be  preached  in  his  name 
among  all  nations."  Paul  likewise  calls  his  whole  doctrine  the  Gos- 
pel, and  arranges  the  contents  of  this  doctrine  under  the  heads  of 
repentance  toward  God,  and  faith  toward  Christ,  Acts  20,  21.  And 
in  this  sense  the  generalis  definitio,  that  is,  the  description  of  the 
word  Gospel,  is  correct,  when  it  is  used  in  its  widest  sense,  and  with- 
out reference  to  the  proper  distinction  between  the  Law  and  the 
Gospel,  if  it  be  said,  "  The  Gospel  is  the  preaching  of  repentance 
and  the  remission  of  sins."  For  John  the  Baptist,  Christ,  and  the 
Apostles  in  their  preaching  commenced  with  the  doctrine  of  repen- 
tance, and  thus  they  explained  and  urged,  not  only  the  gracious 
promise  concerning  the  forgiveness  of  sins,  but  the  law  of  God  also. 
Fhially,  the  word  Gospel  is  used  in  another,  namely,  its  proper  sense, 
in  which  it  embraces,  not  the  preaching  of  repentance,  but  only  the 
preaching  of  the  grace  of  God,  as  it  follows  immediately  after- 
wards, Mark  1,  15,  where  Christ  says:  "Repent  ye,  and  believe 
the  Gospel." 

But  the  word  repentance,  likewise,  is  not  always  used  in  one  and 
the  same  sense  in  the  Scripture.  For  in  some  places  in  the  holy  Scrip- 
tures it  is  used  and  taken  for  the  whole  conversion  of  man,  as  in 
Luke  13,  5:  "  Except  ye  repent,  ye  shall  all  likewise  perish."  And 
Luke  15,  7  :  "  Joy  shall  be  in  heaven  over  one  sinner  that  repent- 
eth."  But  in  the  passage,  Mark  1,  15,  to  which  we  referred  above, 
and  in  other  places,  where  repentance  and  faith  in  Christ  are  dis- 
tinguished from  each  other,  Acts  20,  21,  or  repentance  and  remis- 
sion of  sins,  Luke  24,  46,  47,  repentance  signifies  nothing  else  but 
to  acknowledge  sins  truly,  to  feel  sincere  sorrow  on  account  of  them, 
and  to  abstain  from  them.  This  acknowledgment  of  sins  comes  from 


OF  THE  LAW  AND  THE  GOSPEL.  051 

the  law,  but  it  is  not  sufficient  for  a  salutary  conversion  to  God,  if 
faith  in  Christ  be  not  superadded,  whose  merits  the  consolatory 
preaching  of  the  holy  Gospel  offers  to  all  penitent  sinners,  that  are 
alarmed  by  the  preaching  of  the  law.  For  the  Gospel  announces 
remission  of  sins,  not  to  the  careless  and  secure,  but  to  the  contrite 
and  penitent,  Luke  4, 18.  And  lest  this  contrition  and  terror  of  the 
law  might  terminate  in  despair,  the  preaching  of  the  Gospel  is  ne- 
cessary, so  that  there  may  be  a  repentance  to  salvation,  2  Cor.  7, 10. 

For  since  the  mere  preaching  of  the  law  without  the  mention  of 
Christ,  either  renders  men  presumptuous  enough  to  imagine  that 
they  can  fulfil  the  law  by  external  works,  or  else  causes  them  to 
fall  into  despair,  therefore  Christ,  Matt.  0,  21,  &c. ;  Rom.  7,  14 ; 
1,  18,  takes  the  law  in  his  hands,  and  explains  it  spiritually.  And 
thus  he  reveals  his  wrath  from  heaven  against  all  sinners,  showing 
how  great  it  is  ;  thus  they  are  directed  to  the  law,  and  thence  first 
they  learn  properly  to  acknowledge  their  sins,  which  acknowledg- 
ment Moses  never  could  have  wrested  from  them.  For,  as  the  Apos- 
tle, 2  Cor.  3, 14,  15,  testifies,  although  Moses  be  read,  yet  the  veil, 
which  he  put  over  his  face,  still  remains  untaken  away  ;  so  that  they 
do  not  perceive  the  law  spiritually,  and  the  momentous  things 
which  it  requires  of  us,  and  the  severity  with  which  it  accurses  and 
condemns  us,  because  we  are  unable  to  keep  and  fulfil  it,  "But 
when  they  shall  turn  to  the  Lord,  the  veil  shall  be  taken  away," 
2  Cor.  3,  16. 

Therefore,  the  Spirit  of  Christ,  necessarily,  not  only  consoles,  but 
also,  through  the  office  of  the  law,  reproves  the  world  of  sin,  John 
16,  8,  and  thus  proceeds  in  the  New  Testament,  as  the  Prophet 
says :  Opus  alienum,  ut  facial  opus  jJ^'oprivm,  Isa.  28,  21 ;  that 
is,  he  must  do  a  "  strange  or  foreign  work,"  (which  is  to  reprove,) 
until  he  advances  to  his  own  work,  which  is,  to  console,  and  to  preach 
concerning  grace.  For  this  cause  he  was  obtained  for  us  and  sent 
to  us  through  Christ,  and  thence  is  called  the  Comforter,  as  Dr. 
Luther  has  explained  in  his  exposition  of  the  Gospel,  Dominic.  V. 
post  Trin.  in  the  following  words : 

"All  that  describes  our  sins  and  the  wrath  of  God,  is  properly 
the  preaching  of  the  law,  no  matter  how  or  when  it  occurs.  Again, 
the  Gospel  is  a  preaching  which  exhibits  and  presents  nothing  else 
but  grace  and  forgiveness  in  Christ,  although  it  is  true  nnd  ■eo'ri'ect 
that  the  Apostles  and  ministers  of  the  Gospel,  as  even  Christ  him- 
self has  done,  confirm  the  preaching  of  the  law,  and  commence 
with  it  among  those  who  do  not  yet  acknowledge  their  sins,  an(< 
are  not  alarmed  in  consequcnre  of  .<lie  wroth  of  God,  n-s  h/>  hiniKeJ/ 


^52  FORMULA    OF     CONCORD. — DECLARATION. 

says :  '  The  Holy  Ghost  will  rojjiove  the  world  of  shi — because  they 
believe  not  on  me,'  John  16,  8,  9.  Yea,  what  is  a  more  severe  or 
terrible  indication  and  preaching  of  the  wrath  of  God  against  sin, 
than  the  very  sufferings  and  death  of  Christ  his  Son  ?  But  as  long 
as  all  this  proclaims  the  wrath  of  God,  and  terrifies  men,  it  is  not 
properly  the  preaching  of  the  Gospel,  nor  Christ's  preaching,  but 
that  of  Moses  and  the  law  against  the  impenitent.  For  Christ  and 
the  Gospel  were  not  ordained  and  given,  either  to  alarm  or  to  con- 
demn, but  to  console  and  to  strengthen  those  who  are  alarmed  and 
depressed."  And  again,  "Christ  (John  16,  8,)  says:  '  The  Holy 
Ghost  will  reprove  the  world  of  sin ;'  but  this  cannot  take  place, 
unless  through  the  explanation  of  the  law,"  Tom.  2,  Jenens.  f.  4/55. 

Thus  the  Smaicald  Articles  also  assert :  "  This  office  of  the  law 
the  New  Testament  retains  and  enforces,"  which  reveals  sins,  and 
the  wrath  of  God ;  "  but  under  this  office  the  New  Testament  instant- 
ly subjoins  the  consolatory  promises  of  grace,  through  the  Gospel." 
See  part  111,  Art.  3,  of  the  Smaicald  Articles. 

And  the  Apology  declares  that  it  is  not  sufficient  for  a  true  and 
salutary  repentance  to  preach  the  law  alone,  but  the  Gospel  must 
also  be  preached.  In  this  maimer  both  these  doctrines  are  connected, 
and  they  must  both  be  urged  together — but  hi  a  certain  order,  and 
with  due  distinction.  And  the  Antinoraians,  the  adversaries  of  the 
law,  are  justly  condemned,  who  banish  the  preaching  of  the  law 
from  the  church,  and  affirm  that  sins  are  to  be  reproved,  and  that 
contrition  and  sorrow  are  to  proceed,  not  from  the  law,  but  only 
from  the  Gospel.     See  Art.  V. 

But  in  order  that  all  may  see  that  we  keep  nothing  concealed  in 
this  controversy,  we  shall  present  our  views  of  the  whole  matter, 
before  the  eyes  of  the  Christian  reader,  in  a  simple  and  perspicuous 
manner. 

Accordingly,  we  believe,  teach,  and  confess  unanimously,  that  the 
Law  is  properly  a  divine  doctrine,  in  which  the  righteous  and  immu- 
table will  of  God  is  revealed,  teaching  what  man  ought  to  be  in  his 
nature,  thoughts,  words,  and  deeds,  in  order  to  be  pleasing  and  ac- 
ceptable to  God.  And  it  announces  that  the  wrath  of  God,  and  tem- 
poral and  eternal  punishments  will  come  upon  transgressors.  For, 
as  Luther  declares  in  opposition  to  the  Antinomians,  all  that  reproves 
sins  l)elongs  to  the  law,  the  proper  office  of  which  is,  to  reprove 
sin,  and  to  conduct  to  the  knowledge  of  sin,  Rom.  3,  20,  and  7,  7. 
And,  inasmuch  as  unbelief  is  the  source  and  fountain  of  all  sins  which 
ought  to  be  rebuked,  the  law  condemns  unbelief  also. 

Yet  it  is  also  true,  that  the  law  and  its  teaching,  arc  illustrated 


OF  THE  LAW  AND  THE  GOSPEL.  653 

and  explained  by  the  Gospel ;  while  it  remains  properly  the  office 
of  the  law  to  reprove  sins  and  inculcate  good  works. 

Thus  the  law  reproves  unbelief,  if  we  do  not  believe  the  Word  of 
God.  Now,  since  the  Gospel,  which  alone  properly  teaches  and  com- 
mands us  to  believe  in  Christ,  is  the  Woril  of  God,  the  Holy  Spirit 
therefore,  through  the  office  of  the  law,  reproves  this  unbelief  too, 
because  sinners  believe  not  in  Christ ;  although  the  Gospel  alone 
properly  teaches  concerning  saving  faith  in  Christ. 

But  the  Gospel  is  properly  a  doctrine  w^hich  teaches  (since  man 
kept  not  the  law  of  God,  but  transgressed  it,  his  corrujit  nature, 
thoughts,  words,  and  deeds  contending  against  it,  and  being  for  this 
reason  subject  to  the  wrath  of  God,  to  death,  to  all  temporal  afflic- 
tions, and  to  the  punishment  of  hell)  what  man  is  to  believe,  that  he 
may  obtain  remission  of  sins  before  God ;  namely,  that  the  Son  of 
God,  Christ  our  Lord,  has  taken  upon  himself  the  curse  of  the  law, 
has  borne  it,  and  has  atoned  and  made  expiation  for  all  our  sins; 
through  whom  alone  we  are  again  restored  to  fovor  with  God,  by 
faith  obtain  remission  of  sins,  are  liberated  from  death  and  from  all 
the  punishments  of  sins,  and  are  eternally  saved. 

For  all  that  consoles,  all  that  offers  to  the  transgressors  of  the 
law  the  favor  and  grace  of  God,  is  properly  called  the  Gospel,  or  the 
good  and  joyful  tidings  that  God,  for  the  sake  of  Christ,  will  for- 
give sins,  and  not  inflict  punishment. 

Wherefore,  every  penitent  should  believe,  that  is,  place  his  whole 
confidence  in  Christ  the  Lord  alone,  namely,  that  He  was  delivered 
for  our  offences,  and  was  raised  again  for  our  justification,  Rom. 
4,  25  ;  who,  although  he  knew  no  sin,  was  made  to  be  sin  for  us, 
2  Cor.  5,  21 ;  that  we  might  be  made  the  righteousness  of  God  in 
him,  2  Cor.  5,  21, — who  was  made  unto  us  righteousness,  1  Cor. 
1,  30 — whose  obedience  is  imputed  unto  us  for  righteousness  before 
God  in  his  strict  judgment ;  so  that  the  law,  as  we  have  shown  above, 
is  a  ministration  of  death  through  the  letter,  pronouncing  condem- 
nation, 2  Cor.  o,  7.  But  the  "  Gospel  is  the  power  of  God  unto 
salvation  to  every  one  that  believeth,"  Rom.  1,  1(5 ;  proclaiming 
righteousness,  and  giving  the  Spirit.  Indeed  Dr.  Luther  has  thus 
urged  this  distinction  in  nearly  all  his  writings  with  special  diligence, 
clearly  showing  that  the  knowledge  of  God,  which  originates  from 
the  Gospel,  is  far  different  from  that  which  is  taught  and  learned 
from  the  law,  since  even  the  heathens  had  a  knowledge  of  God  to 
some  extent  from  the  natural  law,  although  they  neither  knew  him 
correctly,  nor  honored  him  rightly,  Rom.  1,  20,  21. 

From  the  beginning  of  the  Avorld  these  two  doctrines  were  incul- 


654  FORMULA    OP    CONCORD. DECLARATION. 

cated  together  in  the  church  of  God,  yet  always  with  due  distinc- 
tion. For  the  posterity  of  the  venerable  Patriarchs,  as  also  the 
Patriarchs  themselves,  did  not  only  continually  recall  to  their  minds 
that  God  created  man  holy  and  righteous  in  the  beginning,  and  that 
through  the  deception  of  the  serpent,  he  transgressed  the  law  of 
God,  became  a  sinner,  ruined  himself  with  all  his  posterity,  and 
plunged  them  with  himself  into  death  and  eternal  condemnation  : 
but  they  also  comforted  themselves  again  and  were  strengthened  by 
the  preaching  concerning  the  seed  of  the  woman,  which  should  bruise 
the  head  of  the  serpent.  Gen.  3,  15 ;  again,  concerning  the  seed  of 
Abraham,  in  w^hich  all  the  nations  of  the  earth  should  be  blessed, 
Gen.  22,  18,  and  concerning  the  son  of  David,  who  should  restore 
the  kingdom  of  Israel,  and  be  a  light  unto  the  Gentiles,  and  who 
was  wounded  for  our  transgressions,  and  bruised  for  our  iniquities, 
with  whose  stripes  we  are  healed.  Psalm  110,  1,  2 ;  Isa.  49,  6 ; 
Luke  2,  32  ;  Isa.  53,  5. 

We  believe  and  confess  that  these  two  doctrines  must  be  urged 
continually  in  the  church  of  God  with  diligence,  until  the  end  of  the 
world,  yet  with  that  distinction  which  properly  belongs  to  them  ;  in 
order  that  in  the  ministration  of  the  New  Testament,  the  hearts  of 
impenitent  men  may  be  alarmed,  and  brought  to  a  knowledge  of 
their  sins  and  to  repentance,  by  the  preaching  of  the  law  and  its 
threatenings ;  yet  not  in  such  a  manner  as  to  cause  them  to  despond 
or  despair ;  but  (since  the  law  is  a  schoolmaster  to  bring  us  unto 
Christ,  that  we  may  be  justified  by  fliith,  Gal.  3,  24,  and  thus  directs 
and  leads  us,  not  from  Christ,  but  to  Christ,  who  is  the  end  of  the 
law,  Rom.  10,  4,)  to  be  thus  consoled  and  strengthened  again  by 
the  preaching  of  the  holy  Gospel  concerning  Christ  our  Lord,  namely, 
that  if  they  believe  the  Gospel,  God  forgives  them  all  their  sins 
through  Christ,  receives  them  as  children  for  his  sake,  and  justifies 
and  saves  them  out  of  pure  grace,  without  any  merit  of  their  own, 
but  nevertheless,  not  in  such  a  manner  as  to  induce  them  to  abuse 
the  grace  of  God,  and  willingly  commit  sin  in  consequence  of  their 
trust  in  this  mercy.  And  this  distinction  between  the  Law  and  the 
Gospel,  Paul  points  out  expressly  and  forcibly,  2  Cor.  3,  6,  &c. 

Therefore,  lest  these  two  doctrines,  the  Law  and  the  Gospel,  should 
be  intermingled  or  confounded,  and  that  which  belongs  to  the  one  be 
attributed  to  the  other,  the  true  and  proper  difference  between  the 
law  and  the  Gospel  must  be  retained  and  urged  with  the  greatest 
diligence,  and  all  that  might  occasion  confusion  between  the  law 
and  the  Gospel,  by  which  both  doctrines,  the  law  and  the  Gospel, 
might  be  confused  and  commingled  into  one  doctrine,  must  be  assid- 


OF  THE  THIRD  USE  OF  THE  LAW.  655 

uously  avoided.  For  otherwise  the  merits  and  benefits  conferred 
by  Christ  might  easily  be  obscured,  and  the  Gospel  be  transformed 
into  a  doctrine  of  law,  as  it  came  to  pass  under  the  Papacy.  And 
thus  Christians  might  be  deprived  of  that  true  consolation,  which  they 
have  in  the  Gospel  against  the  terrors  of  the  law,  and  the  door  be 
opened  again  by  which  the  Papacy  might  re-enter  the  church  of  God. 
It  is,  therefore,  dangerous  and  wrong  to  assert  that  the  Gospel,  when 
it  is  properly  so  called,  and  when  it  is  distinguished  from  the  law, 
is  a  preaching  of  repentance,  reproving  sin.  But  otherwise,  if  it  is 
understood  in  general  concerning  the  whole  Christian  doctrine,  the 
Apology  also  asserts  several  times,  that  the  Gospel  is  a  preaching 
of  repentance  and  of  remission  of  sins.  But  nevertheless,  the  Apolo- 
gy also  indicates  in  the  mean  time,  that  the  Gospel  is  properly  the 
promise  of  the  remission  of  sins  and  of  justification  through  Christ; 
but  that  the  law  is  a  declaration  which  reproves  and  condemns  sin. 


VI.  OF  THE  THIRD  USE  OF  THE  LAW  OF  GOD. 

Inasmuch  as  the  law  of  God  is  useful,  not  only  in  jii^eserving  ex- 1   /(^ 
ternal  djsciiJing.and  honesty  in  opposition  to  the  rude  and  disobe-  t"^ 
dient,  and  likewise  in  bringiiiji;  iiicn  to  a  knowledge  of  their  sins;        -^^^ 
but  also  when  they  are  born  aiu-w  by  the  Spirit  of  God,  converted 
to  the  Lord,  and  when  the  veil  of  Moses  is  taken  away  from  them,  i 

in  te a ch i n g ..thaoi, to. J] \" c;.  and  walk  according  to  the  law,  a  contro-  \  '-^J,'  "^ 
versy  arose  among  a  few  theologians,  concerning  tliis  tliiid  and  last  '"""^ 
use  of  the  law.  The  one  party  taught  and  held,  that  it  is  not  nec- 
essary that  the  regenerate  should  learn  from  the  law  the  new  obedi- 
ence or  the  good  works  in  which  they  ought  to  walk,  neither  should 
this  doctrine  be  urged  from  it,  since  they  are  made  free  by  the  Son 
of  God,  have  become  temples  of  his  Spirit,  and  being  free,  they  of 
themselves,  (even  as  the  sun  of  himself,  without  any  compulsion,  per- 
forms his  regular  course,)  through  the  inspiration  and  impulse  of  the 
Holy  Spirit,  perform  that  which  God  requires  of  them.  In  opposi- 
tion to  this,  the  other  party  taught,  that  although  genuine  believers 
arc  truly  led  by  the  Spirit  of  God,  and  consequently,  after  the  in- 
Wiird  man,  they  do  the  will  of  God  out  of  a  free  spirit,  yet  the  Holy! 
Spirit  uses  the  written  law  for  their  instruction ;  through  which  even 
true  believers  learn  to  serve  God,  not  according  to  their  own 
thoughts,  but  according  to  his  written  law  and  word,  which  are  a 
certain  rule  and  guide  ibr  a  holy  life  and  conduct,  regulated  accord- 
ing to  the  eternal  and  immutable  will  of  God. 


656  FORMULA   OF    CONCORD. — DECLARATION. 

In  order  to  explain  and  determine  this  dispute,  we  believe,  teach, 
and  confess  unanimously,  that,  although  true  believers  and  Chris- 
tians who  are  really  converted  to  God  and  justified,  are  released  and 
liberated  from  the  curse  of  the  law,  they  should  nevertheless  exer- 
cise themselves  daily  in  the  law  of  the  Lord,  as  it  is  written.  Psalm 
1,  2,  and  119,  1 :  Blessed  is  the  man  whose  delight  is  in  the  law 
of  the  Lord,  and  who  meditates  in  it  day  and  night.  For  the  law 
is  a  mirror,  in  which  the  will  of  God  and  that  which  is  pleasing  to 
him,  are  properly  portrayed ;  it  should,  therefore,  be  continually  im- 
pressed upon  believers,  and  urged  among  them  diligently  and  in- 
cessantly. 

For,  although,  as  the  Apostle,  1  Tim.  1,  9,  testifies,  the  law  is 
not  made  for  the  righteous,  but  for  the  unrighteous ;  yet  this  must 
not  be  so  understood  as  if  the  righteous  should  live  without  law ;  for 
the  law  of  God  is  written  in  their  hearts,  (Rom.  2,  15 ;  Heb.  8,  8, 
and  10,  16,)  and  unto  the  first  man  immediately  after  his  creation 
there  was  also  a  law  given,  according  to  which  he  should  live.  But 
the  true  meaning  of  St.  Paul  is,  that  the  law  cannot  burden  with  its 
curse  those  who  are  reconciled  unto  God  through  Christ,  and  that 
it  cannot  harass  or  constrain  the  regenerate,  for  they  dehght  in  the 
law  of  God,  after  the  inward  man,  (Rom.  7,  22.) 

And  indeed,  if  the  believing  and  elect  children  of  God  were  per- 
fectly ]-enewed  in  this  life  by  the  indwelling  Spirit,  so  that  they 
would  be  entirely  freed  from  sin  in  their  nature  and  all  its  faculties, 
they  would  need  no  law,  and  consequently  no  impulse  ;  but  of  them- 
selves, and  with  entire  voluntariness,  without  any  instruction,  ad- 
monition, solicitation,  or  urging  of  the  law,  they  would  do  that 
which  they  are  under  obligation  to  do  according  to  the  will  of  God : 
even  as  the  sun,  the  moon,  and  all  the  heavenly  bodies,  perform  of 
themselves  their  regular  course  unimpeded,  without  admonition, 
solicitation,  urging,  or  force,  according  to  the  order  of  God,  which 
he  once  established  for  them ;  yes,  as  the  holy  angels  render  an  en- 
tirely voluntary  obedience. 

Eut  inasmuch  as  believers  are  not  perfectly  and  entirely  [com- 
2)letive  vel  consummafive,)  renewed  in  this  life,  although  their  sins 
are  covered  by  the  perfect  obedience  of  Christ,  so  that  they  are  not 
imputed  to  them  unto  condemnation,  and  although  the  mortifica- 
tion of  the  old  Adam  and  the  renewing  in  the  spirit  of  their  minds 
are  commenced  by  the  Holy  Spirit,  yet  the  old  Adam  ever  inheres 
in  their  nature  and  in  all  its  internal  and  external  powers  ;  concern- 
ing which  the  Apostle,  Rom.  7,  18,  writes  :  "I  know  that  in  me 
(that  is,  in  my  flesh)  dwelleUi  no  good  thing ;"  and  moreover,  in 


OF  THE  THIRD  USK  OK  THE  LAW.  657 

verse  15  :  "  For  that  which  I  do,  I  allow  not :  for  what  I  would, 
that  do  I  not ;  but  what  I  hate,  that  do  I."  Again,  verse  23  :  "I 
see  another  law  in  my  members,  warring  against  the  law  of  my 
mind,  and  bringing  me  into  captivity  to  the  law  of  sin."  Again, 
Gal.  5,  17  :  "  The  flesh  lusteth  against  the  Spirit,  and  the  Spirit 
against  the  flesh:  and  these  are  contrary  the  one  to  the  other;  so 
that  ye  cannot  do  the  things  that  ye  would  ." 

Wherefore,  in  consequence  of  this  lusting  of  the  flesh,  the  truly 
believing,  elect,  and  regenerate  children  of  God,  in  this  life,  need, 
not  only  the  daily  instruction  and  admonition,  the  warning  and 
threatenings  of  the  law,  but  also  frequently  chastisements,  in  order 
that  they  may  be  reinvigorated,  and  may  submit  to  the  Spirit  of  God, 
as  it  is  written,  Psalm  119,  71 :  "  It  is  good  for  me  that  I  have  been 
afflicted  ;  that  I  might  learn  thy  statutes."  And  again,  1  Cor.  9, 
27  :  "  I  keep  under  my  body,  and  bring  it  into  subjection ;  lest  that 
by  any  means,  when  I  have  preached  to  others,  I  myself  should  be 
a  cast-away."  Again,  Heb.  12,  8  :  "If  ye  be  without  chastisement, 
whereof  all  are  partakers,  then  are  ye  bastards,  and  not  sons;"  as 
Dr.  Luther  has  fully  explained  this  in  his  exposition  of  the  Scrip- 
ture Lesson  for  the  nineteenth  Sunday  after  Trinity. 

But  that  which  the  Gospel  performs,  works,  and  accomplishes  in 
the  new  obedience  of  believers,  and  that  which  is  the  office  of  the 
law  therein,  so  far  as  the  good  works  of  believers  are  concerned, 
must  be  separately  explained. 

For  the  law  declares,  indeed,  that  it  is  the  will  and  command  of 
God,  that  we  should  walk  in  a  new  life,  but  it  does  not  give  the 
power  and  ability  by  which  we  can  begin  and  accomplish  this  new 
obedience.  But  the  Holy  Spirit,  who  is  given  and  received,  not 
through  the  law,  but  through  the  preaching  of  the  Gospel,  renews 
the  heart  of  man,  Gal.  3,  5,  14.  Afterwards  the  Holy  Spirit  uses 
the  law  for  the  purpose  of  teaching,  through  it,  the  regenerate  ;  and 
in  the  Ten  Commandments  he  indicates  that  which  is  the  good,  the 
acceptable  and  perfect  will  of  God,  Rom.  12,  3  ;  in  which  good  works 
God  has  before  ordained  that  we  should  walk,  Eph.  2, 10.  The 
Holy  Spirit  exhorts  theni  unto  good  works,  and,  if  in  these  they 
are  remiss  and  negligent,  or  disolitvlient  in  consequence  of  the  flesh, 
he  reproves  them  for  it  through  the  law.  In  this  manner  he  bears 
both  offices  together ; — he  slays  and  he  makes  alive  ;  he  brings  down 
to  the  pit,  and  he  brings  up  again  ;  it  is  his  office  not  only  to  console, 
but  also  to  reprove,  jis  it  is  written,  .lobn  16,  8:  "When  the  Holy 
Spirit  is  ronir,  he  will  reprove  the  world"  (in  which  the  old  Adam 
is  roniprehendc'd)  "  of  sin,  and  of  righteousness,  and  of  judgment.'" 

8-j 


658  FORMULA    OF    CONCORD. DECLARATION. 

But  all  that  is  contrary  to  the  law  of  God  is  sin.  And  St.  Paul, 
2  Tim.  3, 16,  asserts :  "  All  Scripture  is  given  by  inspiration  of  God, 
and  is  profitable  for  doctrine,  for  reproof,"  &c.,  and  to  reprove,  is 
the  proper  office  of  the  law.  Therefore,  as  often  as  believers  stum- 
ble, they  are  reproved  by  the  Holy  Spirit  through  the  law,  and  again 
raised  up  and  consoled  by  this  same  Spirit  through  the  preaching  of 
the  holy  Gospel. 

But  in  order  to  avoid,  as  much  as  possible,  all  misunderstanding, 
and  to  teach  and  maintain  properly,  the  distinction  between  the 
works  of  the  law  and  those  of  the  Spirit,  it  must  be  remarked  with 
special  diligence,  when  good  works  are  spoken  of,  which  are  con- 
formable to  the  law  of  God,  (for  otherwise  they  are  not  good  works,) 
that  the  word  lata  signifies  one  thing  only,  namely,  the  immutable 
will  of  God,  according  to  which,  in  their  whole  course  of  conduct, 
men  should  act. 

The  difference  in  works,  however,  arises,  in  consequence  of  the 
difference  in  the  persons  who  endeavor  to  live  according  to  this  law 
and  will  of  God.  For  as  long  as  a  man  is  unregenerated,  and  en- 
deavors to  live  according  to  the  law,  doing  its  works  because  they 
are  commanded,  through  the  fear  of  punishment  or  the  hope  of  re- 
ward, he  is  still  under  the  law,  and  his  works  are  by  St.  Paul  pro- 
perly called  works  of  the  law ;  for  they  are  extorted  by  the  law  as 
from  bondmen,  who  like  Cain,  are  unwilling  worshippers. 

But  when  a  person  is  born  anew  through  the  Spirit  of  God,  and 
is  made  free  from  the  law,  that  is,  from  the  constraint  of  the  law, 
and  is  led  by  the  Spirit  of  Christ,  he  lives  according  to  the  unchange- 
able will  of  God  revealed  in  the  law,  and  does  all,  so  fiir  as  he  is 
born  anew,  through  a  free  and  cheerful  spirit.  And  such  works  are 
not  properly  called  works  of  the  law,  but  works  and  fruits  of  the 
Spirit,  (Gal.  5,  22,)  or,  as  St-  Paul,  Rom.  7,  23,  2o,  terms  it,  the 
law  of  the  mind,  and  1  Cor.  9,  21,  the  laio  of  Christ.  For  such 
persons  are  not  under  the  law,  but  under  grace,  as  St.  Paul,  Rom. 
6,  14  ;  8,  2,  declares. 

Since,  however,  believers  are  not  perfectly  renewed  in  this  life, 
but  the  old  Achim  cleaves  to  them  even  to  their  graves,  the  contest 
between  the  Spirit  and  the  flesh  also  continues.  Therefore,  they 
"  delio'ht  in  the  law  of  God,  after  the  inward  man,"  Rom.  7,  22 ; 
but  the  law  in  their  members  wars  against  the  law  of  their  mind. 
Thus  they  are  never  without  law,  and  yet  they  are  not  wider,  but 
in  the  laio,  living  and  walking  in  the  law  of  the  Lord,  and  yet  pcr- 
forminfT  nothing  through  constraint  of  the  law. 

But  with  respect  to  the  old  Adam,  who  still  inheres  in  them,  he 


OF  THE  THIRD  USE  OF  THE  LAW.  659 

must  be  coerced,  not  only  by  the  law,  but  by  chastisement ;  he 
nevertheless  does  all  unwillingly  and  through  constraint,  no  less 
fhan  the  ungodly,  who  are  urged  by  the  threatenings  of  the  law, 
and  kept  in  obedience,  1  Cor.  9,  27,  and  Rom.  7, 18,  19. 

Further,  this  doctrine  of  the  law  is  Hkewise  necessary  for  believers, 
lest  they  should  depend  on  their  own  sanctity  and  devotion,  and 
under  the  pretext  of  the  Spirit  of  God,  institute  self-chosen  methods 
of  worship,  without  the  word  and  command  of  God,  as  it  is  v/rit- 
ten,  Deut.  12,  8,  28,  32  :  "  Ye  shall  not  do  after  all  the  things  that 
we  do  here  this  day,  every  man  whatsoever  is  right  in  his  own  eyes." 
"  What  thing  soever  I  command  you,  observe  to  do  it :  thou  shalt 
not  add  thereto,  nor  diminish  from  it." 

Moreover,  the  doctrine  of  the  law  is  also  necessary  to  believers 
in  the  exercise  of  good  works  for  this  reason,  that  otherwise  a  per- 
son may  very  easily  imagine  that  his  works  and  life  are  entirely 
pure  and  perfect.  But  the  law  of  God  exhibits  good  works  to  be- 
lievers, as  in  a  mirror,  in  order  to  teach  us  that  they  remain  imper- 
fect and  unclean  during  this  life ;  so  that  we  must  say  with  Paul : 
*'I  know  nothing  by  myself;  yet  am  I  not  hereby  justified,"  1  Cor. 
4,  4.  Thus,  where  Paul  exhorts  the  regenerate  to  good  works,  he 
expressly  holds  forth  unto  them  the  Ten  Commandments,  Rom. 
13,  8 ;  and  the  fact  that  his  good  works  are  imperfect  and  unclean, 
he  perceives  from  the  law,  Rom.  7,  7,  &c.  And  David,  Psalm  119, 
32,  says  :  "  I  will  run  the  way  of  thy  commandments."  But  "  enter 
not  into  judgment  with  thy  servant :  for  in  thy  sight  shall  no  man 
living  be  justified,"  Psalm  143,  2. 

But  the  law  does  not  teach  in  what  manner  and  for  what  reason, 
the  good  works  of  believers,  although  they  are  imperfect  and  un- 
clean in  this  life,  in  consequence  of  the  sin  which  inheres  in  the  flesh, 
are  nevertheless  acceptable  and  well-pleasing  to  God  ;  it  requires 
rather  an  obedience  altogether  perfect  and  pure,  in  order  to  please  God. 
But  the  Gospel  teaches,  that  our  spiritual  sacrifices  are  acceptable 
to  God  through  faith  for  Christ's  sake,  1  Pet.  2,  5  ;  Heb.  11,  4,  &c., 
and  ch.  13,  16,  21.  In  this  tnanner  Christians  are  not  under  the 
law,  but  under  grace,  because  they  are  freed  from  the  curse  and  con- 
demnation of  the  law  through  faith  in  Christ,  and  because  their  good 
works,  although  still  imperfect  and  unclean,  are  acceptable  to  God 
through  Christ;  because,  moreover,  so  far  as  they  are  born  anew 
after  the  inward  man,  they  do  from  their  hearts  that  whicli  is  })leasing 
to  God,  not  through  the  constraint  of  the  law,  but  through  the  re- 
newal of  the  Holy  Spirit.  But  nevertheless,  ihey  sustain  a  contiiuial 
stnigfjlo  with  the  old  Aibiin. 


660  FORMULA     Ol-     CONCORD. DECLARATION. 

For  the  old  Adam,  like  an  unruly  and  obstinate  animal,  still  con- 
stitutes a  portion  of  them,  and  must  be  forced  into  the  obedience  of 
Christ,  not  only  by  the  teaching,  admonition,  urging,  and  threaten- 
ing of  the  law,  but  frequently  by  the  rod  of  chastisement  and  aflElic- 
tion,  until  this  sinful  flesh  is  wholly  and  entirely  put  off,  and  man  is 
perfectly  renewed  in  the  resurrection.  Then,  he  wWl  no  longer  need 
either  the  preaching  of  the  law,  or  its  threatenings  and  chastisements, 
or  the  preaching  of  the  Gospel,  which  belongs  to  this  imperfect  life. 
But  as  they  will  behold  God  face  to  face,  so  through  the  power  of 
the  indwelling  Spirit  of  God,  they  will  do  the  will  of  God  freely, 
without  any  constraint,  and  without  any  impediment,  most  purely 
and  perfectly,  with  the  highest  joy,  delighting  in  God  eternally. 

Accordingly,  we  reject  and  condemn  as  a  dangerous  error,  perni- 
cious to  Christian  discipline  and  true  piety,  the  doctrine  which  as- 
serts that  the  law  is  not  to  be  urgeil  in  the  manner  and  to  the 
extent  mentioned  above,  among  Christians  and  true  believers,  but 
only  among  the  unbelieving,  the  impious,  and  the  impenitent. 


VII.  OF  THE  LORD'S   SUPPER. 

Although  the  exposition  of  this  article  should  not,  according  to 
the  opinion  of  some  perhaps,  be  introduced  into  this  treatise,  in 
which  we  design  to  explain  only  those  articles  which  were  brought 
into  controversy  among  the  theologians  of  the  Augsburg  Confes- 
sion, (from  which  Confession  the  Sacramentarians  very  soon  with- 
drew and  separated  themselves  entirely,  when  it  was  first  written, 
and  delivered  to  the  Emperor,  at  Augsburg,  A.  D.  1530,  in  order 
that  they  might  present  their  own  confession,)  yet — inasmuch  as 
some  theologians  and  others,  alas !  who  boast  of  adhering  to  the 
Augsburg  Confession,  subsequently  concurred  with  the  Sacramenta- 
rians in  this  article,  and  no  longer  secretly,  but  publicly  to  some  ex- 
tent, and  also  contrary  to  the  testimony  of  their  own  conscience,  of- 
fered violence  to  the  Augsburg  Confession,  as  if  it  agreed  entirely 
with  the  doctrine  of  the  Sacramentarians  on  this  article,  and  in  this 
manner  desired  to  pervert  it — we  cannot  forbear  to  testify  to  the 
divine  truth  also  in  this  treatise  by  our  confession,  repeating  the  true 
meaning  and  the  proper  sense  of  the  words  of  Christ,  and  of  the  Augs- 
burg Confession,  concerning  this  article.  For  we  acknowledge  it  to 
be  our  duty,  so  far  as  we  are  able,  by  the  help  of  God,  to  secure  this 
pious  doctrine  for  posterity,  and  fiiithfully  to  warn  our  hearers,  with 


OF  THE  lord's  SUPPER.  661 

other  pious  Christians,  against  this  pernicious  error,  which  is  repug- 
nant to  the  holy  and  divine  Word  and  to  the  Augsburg  Confession, 
and  which  has  so  often  been  condemned. 

The  chief  controversy  between  ourselves  and  the  Sacrament  avians  ^ 
in  respect  to  this  article. 

Although  some  Sacramentarians  labor  to  approach  in  their  terras 
as  nearly  as  possible  to  the  Augsburg  Confession,  and  to  use  the  form 
or  manner  of  expression  employed  by  our  churches ;  and  although 
they  confess  that  the  body  of  Christ  is  truly  received,  by  believers,  in 
the  holy  Sacrament  of  the  Lord's  Supper ;  yet,  when  they  are  urged 
to  express  their  meaning  distinctly,  sincerely,  and  plainly,  they  all 
unanimously  declare  that  the  true,  essential  body  and  blood  of  Christ 
are  as  ftir  absent  from  the  consecrated  bread  and  wine  in  the  Lord's 
Supper,  as  the  highest  heaven  is  from  earth.  For  this  is  their  own 
language  :  Ahesse  Christi  corpus  et  sanguinem  a  signis  tanto  inter- 
vallo  dicimus,  quanto  abest  terra  ab  altissimis  ccelis.  That  is,  We 
declare  that  the  body  and  blood  of  Christ  are  as  far  distant  from  the 
signs  as  the  earth  is  from  the  highest  heavens.  They  consequently 
understand  this  presence  of  the  body  of  Christ,  not  as  being  here  on 
earth,  Init  only  respectu  fidei  ;  that  is,  that  by  the  visible  signs,  even 
as  by  the  preached  word,  our  faith  being  reminded  and  awakened, 
elevates  itself  and  ascends  above  all  the  heavens,  and  receives  and 
enjoys  the  body  of  Christ,  which  is  there  present  in  heaven,  yea,  Christ 
himself  with  all  his  benefits,  truly  and  essentially,  but  yet  only  spir- 
itually. For  they  believe  that,  as  the  bread  and  wine  are  here  on 
earth  and  not  in  heaven,  so  the  body  of  Christ  is  now  in  heaven  and 
not  on  earth ;  and  that  therefore,  nothing  else  is  received  with  the 
lips,  in  the  Lord's  Supper,  except  bread  and  wine. 

Now,  at  first,  they  pretended  that  the  Lord's  Supper  is  only  an  ex- 
ternal sign,  by  which  Christians  are  distinguished  from  other  persons, 
and  that  in  this  sacrament  there  is  nothing  else  administered  but  mere 
bread  and  wine,  the  bare  signs  of  the  absent  body  of  Christ.  But 
when  they  discovered  that  this  device  was  of  no  avail,  they  con- 
fessed that  Christ  the  Lord  is  truly  present  in  his  Supper,  namely, 
per  communicationem  idiomatuni,  that  is,  only  according  to  his  di- 
vine nature,  but  not  with  his  body  and  blood. 

Afterwards,  when  they  w^ere  urged  by  the  words  of  Christ  to  con- 
fess that  the  body  of  Christ  is  present  in  this  holy  Supper,  they  still 
understood  and  explained  it  to  be  only  a  .'^.piritual  presence  ;  that  is, 
that  Christ  makes  us  partakers  only  of  his  powei',  operation,  and 


662         FOKMULA  OF  CONCORD. — DECLARATION. 

benefits  through  faith ;  since,  as  they  say,  by  the  Spirit  of  Christ, 
which  is  every  where  present,  our  bodies,  in  which  the  Spirit  of  Christ 
dwells  here  upon  earth,  are  united  with  the  body  of  Christ,  which  is 
in  heaven. 

Hence  these  magnificent  and  specious  words  deceived  many  illus- 
trious persons,  when  they  pretended  and  boasted  that  they  were  of 
no  other  opinion  than  that  the  true,  substantial,  and  living  Lord  Christ 
is  present  in  his  Supper.  But  this  they  understand  only  concerning 
his  divine  nature,  and  not  concerning  his  body  and  blood ;  for  they 
think  that  these  are  only  in  heaven  and  not  elsewhere,  and  that  Christ 
gives  us  his  true  body  and  blood  to  eat  and  to  drink,  with  bread  and 
wine,  spiritually,  through  faith,  but  not  to  receive  corporeally  with 
the  lips. 

For,  the  words  of  the  institution  of  the  Lord's  Supper — Eat,  this 
is  my  body — they  do  not  understand  properly,  as  they  read,  accord- 
ing to  the  letter,  but  as  figurative  expressions ;  so  that  to  eat  the 
body  of  Christ,  signifies  nothing  else  but  to  believe;  and  the  word 
body,  is  no  more  than  a  symbol,  that  is,  a  sign  or  figure  of  the  body 
of  Christ,  which  is  not  in  the  sacrament  of  the  Lord's  Supper  on  earth, 
but  only  in  heaven.  The  word  is,  they  interpret  sacramentaliter ^ 
seu  onodo  significative,  ne  qitis  rem  cum  signis  ita  'putet  copulari, 
nt  Christi  quoque  caro  nunc  in  ierris  adsit,  modo  quodam  invisibili 
et  incomprehensibili,  that  is,  that  the  body  of  Christ  is  united  with 
the  bread  sacramentally  or  by  implication ;  so  that  as  certainly  as 
pious,  believing  Christians  eat  the  bread  with  their  mouth,  so  cer- 
tainly do  they  also  receive  the  body  of  Christ,  which  is  in  heaven 
above,  by  faith,  spiritually.  But  the  doctrine  that  the  body  of  Christ 
is  essentially,  though  invisibly  and  incomprehensibly  present  in  the 
sacrament  of  the  Lord's  Supper,  and  received  orally  with  the  con- 
secrated bread,  even  by  hypocrites  or  nominal  Christians,  they  are 
accustomed  to  execrate  and  condemn  as  a  horrid  blasphemy. 

On  the  contrary,  concerning  the  Lord's  Supper,  it  is  taught  in  the 
Augsburg  Confession,  from  the  Word  of  God,  thus :  "  That  the  true 
body  and  blood  of  Christ  are  truly  present,  under  the  form  of  bread  and 
wine,  in  the  Lord's  Supper,  and  arc  there  administered  and  received. 
And  the  opposite  doctrine,"  (namely,  that  of  the  Sacramentarians,  who 
at  the  same  time  delivered  their  own  confession  at  Augsburg,  in  which 
it  is  asserted,  that  the  l)ody  of  Christ,  since  he  has  ascended  to  heaven, 
is  not  truly  and  essentially  present  here  on  earth  in  the  Sacrament,) 
*'is  therefore  rejected."  The  same  sentiment  is  also  plainly  expressed 
in  the  Smaller  Catechism  of  Dr.  Luther,  in  the  following  words : 
"  The  Sacrament  of  the  Altar  is  the  true  body  and  blood  of  our  Lord 


OF    THE    lord's    SUPPER.  663 

Jesus  Christ,  with  bread  and  wine,  instituted  by  Christ  himself,  for  us 
Christians  to  eat  and  drink."  And  in  the  Apolo^  it  is  not  only 
explained  more  clearly  still,  but  it  is  also  confirmed  by  the  declara- 
tion of  Paul,  1  Cor.  10,  16,  and  by  the  testimony  of  Cyril,  in  these 
words : 

"  The  tenth  article  is  approved,  in  which  it  is  confessed  that,  in 
the  Supper  of  the  Lord,  the  body  and  blood  of  Christ  are  truly  and 
essentially  present,  and  truly  administered  with  the  visible  elements, 
bread  and  wine,  to  those  who  receive  the  Sacrament.  For,  since 
Paul,  1  Cor.  10, 16,  asserts  :  '  The  bread  which  we  break,  is  the  com- 
munion of  the  body  of  Christ,'  it  would  follow  that  the  bread  is  the 
communion,  not  of  the  body,  but  of  the  Spirit  of  Christ,  if  not  the 
body  of  Christ,  but  only  the  Holy  Spirit  were  truly  present."  And 
we  know  that  not  only  the  Roman  church,  but  the  Greek  church 
also,  taught  the  bodily  presence  of  Christ  in  the  holy  Supper  of  the 
Lord.  And  the  testimony  of  Cyril  is  likewise  adduced,  that  in  the 
Supper,  Christ  dwells  also  bodily  in  us,  by  the  communication  of  his 
flesh. 

Afterwards,  when  those  who  delivered  their  own  confession  at 
Augsburg  concerning  this  article,  seemed  to  assent  to  the  Confession 
of  our  church,  the  following  Formula  Concordia,  that  is.  Articles,  or, 
Formula  of  Christian  agreement,  (which  we  shall  now  recite,)  was 
drawn  up  at  Wittemburg,  A.  D.  1536,  between  the  divines  of  Saxony 
and  those  of  Upper  Germany,  and  was  subscribed  by  Dr.  Martin 
Luther,  and  other  theologians  of  both  sides : 

"  We  have  heard  how  Martin  Bucer,  and  the  other  divines  who 
came  with  him  from  the  cities,  have  expressed  their  sentiments  con- 
cerning the  holy  Sacrament  of  the  body  and  blood  of  Christ,  namely, 
thus : 

"  Agreeably  to  the  words  of  Ireneus,  they  confess,  that  in  this 
sacrament  there  are  two  things,  a  terrestrial  and  a  celestial.  Accord- 
ingly, they  believe  and  teach,  that  with  the  bread  and  wine,  the  body 
and  blood  of  Christ  are  truly  and  essentially  present,  administered, 
and  received.  And  although  they  deny  a  transubstantiation,  that  is, 
an  essential  change  of  the  bread  and  wine  into  the  body  and  blood 
of  Christ,  and  do  not  believe  that  the  body  and  blood  of  Christ  are 
included,  {localiter)  locally  in  the  bread,  or  that  they  are  in  any  other 
manner  united  with  it  constantly,  apart  from  the  use  of  this  sacra- 
ment ;  yet,  they  concede  that  through  the  sacramental  union,  the 
bread  is  the  body  of  Christ,  that  is,  they  bt-lieve  that  when  the  bread 
is  offered,  the  body  of  Christ  is  also  present,  and  truly  exhibited. 
For  apart  from  this  use,  when  the  bread  is  laid  aside,  and  preserved 


664         FORMULA  OF  CONCORD. — DECLARATION. 

in  its  depository,  or  when  it  is  borne  about  and  exhibited  in  proces- 
sion, as  is  done  under  the  Papacy,  they  hold  not  that  the  body  of 
Christ  is  present. 

"  In  the  second  place,  they  hold,  that  the  institution  of  this  sacra- 
ment established  by  Christ,  is  efficacious  in  the  Christian  community, 
and  that  it  does  not  depend  on  the  worthiness  or  unworthiness  of 
him  who  administers  this  sacrament,  nor  upon  that  of  the  recipient. 
Therefore,  as  St.  Paul  says,  (1  Cor.  11,  27,)  that  the  unworthy  also 
receive  this  sacrament ;  thus  they  believe  that  even  unto  the  unworthy, 
the  body  and  blood  of  Christ  are  truly  administered,  and  the  unworthy 
truly  receive  the  same,  if  the  institution  and  the  command  of  Christ 
the  Lord  be  observed.  But  such  persons  receive  it  unto  judgment, 
as  St.  Paul,  1  Cor.  11,  29,  declares ;  for  they  misuse  this  holy  sacra- 
ment, because  they  receive  it  without  true  repentance  and  without 
faith.  For  it  was  instituted  for  the  purpose  of  testifying,  that  unto 
those  the  grace  and  benefits  of  Christ  are  here  appropriated,  and 
that  those  are  united  with  Christ  and  cleansed  by  his  blood,  who 
truly  repent  and  console  themselves  through  faith  in  Christ." 

In  the  following  year,  when  the  principal  theologians  attached  to 
the  Augsburg  Confession,  assembled  from  all  parts  of  Germany,  at 
Smalcald,  and  consulted  what  they  should  lay  before  the  council, 
(which  it  was  thought  would  be  convened  by  the  Pope,)  concerning 
the  doctrine  of  the  church,  those  articles  were  drawn  up  by  Dr.  Lu- 
ther by  the  advice  of  all,  which  are  called  the  Smalcald  Articles, 
and  were  subscribed  unanimously,  and  individually,  by  all  the  theo- 
logians. In  these  articles  Dr.  Luther  embraces  the  true  and  genuine 
meaning  of  the  aforenamed  Formula  ConcordicE,  or  Articles  of  Agree- 
ment, drawn  up  at  Wittemburg,  in  brief,  but  significant  and  perspi- 
cuous terms,  agreeing  most  closely  with  the  words  of  Christ.  For 
the  Sacramentarians  had  perverted  the  Formula  Concordia,  or  Ar- 
ticles of  Agreement,  established  the  preceding  year,  to  suit  their  own 
purposes;  namely,  in  saying  that  the  body  of  Christ,  with  all  his 
benefits,  is  administered  with  the  bread  in  no  other  manner  than  they 
are  with  the  words  of  the  Gospel :  and  that  by  the  sacramental 
imion  nothing  else  is  to  be  understood,  but  the  spiritual  presence  of 
Christ  the  Lord  through  faith.  These  evasions  and  subterfuges,  re- 
sorted to  by  the  Sacramentarians,  are  opposed  by  the  Smalcald  Ar- 
ticles. For  these  assert  that  bread  and  wine  in  the  Supper,  are  the 
true  body  and  blood  of  Christ,*  and  are  administered  and  received 
not  only  by  pious,  but  also  by  those  who  are  only  nominally 
Christians. 


In  reference  to  this  subject,  see  note  on  page  381. — Tkaks. 


OF    THE    LORD  S    SUlTtR. 


66-3 


In  his  Larger  Catechism,  Dr.  Luther  explains  and  establishes, 
from  the  Word  of  God,  this  same  view  more  fully,  where  it  is  thus 
written :  "  What  then  is  the  Sacrament  of  the  Jlltar  ?  Ans. — It  is 
the  true  body  and  blood  of  Christ  our  Lord,  in  and  with  bread  and 
wine,  commanded  through  the  loords  of  Christ,  for  us  Christians 
to  eat  and  to  drinks  And  afterwards  he  declares :  "  It  is  the  word, 
I  say,  that  makes  and  distinguishes  this  sacrament,  so  that  it  is  not 
mere  bread  and  wine,  but  is,  and  is  called,  the  body  and  blood 
of  Christ."  And  directly  afterwards  he  says  :  "  By  this  word  you 
can  strengthen  your  conscience,  and  say  :  '  If  a  hundred  thousand 
devils,  together  with  all  the  fanatics  advance,  exclaiming:  How  can 
bread  and  wine  be  the  body  and  blood  of  Christ,  I  still  know  that  all 
these  spirits  and  the  learned  altogether,  are  not  as  wise  as  the  Divine 
Majesty.'  Now,  here  occur  the  words  of  Christ : '  Take,  eat,  this  is 
iny  body ;  drink  ye  all  of  this,  this  is  the  new  testament  in  my 
blood.'  To  these  words  we  constantly  adhere,  and  we  shall  see  who 
may  presume  to  overcome  Christ,  and  to  use  these  words  otherwise  than 
he  has  declared  them.  It  is  true  indeed,  if  you  separate  the  words  from 
it,  or  view  it  apart  from  the  words,  there  remains  nothing  but  mere 
bread  and  wine  ;  but  if  the  words  remain  with  the  bread  and  wine,  as 
they  should  and  must,  this  sacrament  is,  agreeably  to  the  words 
•themselves,  the  true  body  and  blood  of  Christ.  For,  as  the  mouth  of 
Christ  speaks  and  declares,  so  it  is,  inasmuch  as  he  can  neither  lie  nor 
■deceive. 

"  Hence  it  is  easy  to  reply  to  the  various  questions,  about  which 
many  are  now  solicitous;  for  instance — whether  a  wicked  priest  may 
hanille  and  administer  the  Sacrament, — and  the  like.  For  here  we  con- 
clude and  assert:  Even  if  a  knave  receives  or  administers  the  Sacra- 
ment, he  receives  the  right  Sacrament,  that  is,  the  body  and  blood  of 
Christ,  as  well  as  he  who  partakes  of  it  in  the  most  reverential  and 
worthy  manner  ;  for  it  is  founded,  not  upon  human  sanctity,  but  upon 
the  Word  of  God  ;  and  as  no  saint  on  earth,  yea,  no  angel  in  heaven, 
can  make  bread  and  wine  the  body  and  blood  of  Christ;  so  likewise  no 
one  can  alter  or  change  it,  even  if  the  Sacrament  is  misused. 

"  The  words,  through  which  it  became  a  sacrament,  and  through 
which  it  was  instituted,  do  not  become  false  on  account  of  the  unwor- 
thiness  or  unbelief  of  the  person.  For  he  does  not  say,  If  you  believe  or 
are  worthy,  you  have  my  body  and  blood  ;  but,  Take,  eat,  and  drink, 
this  is  my  body  and  blood.  Again,  do  this,  (namely,  this  which  I  now 
do,  institute,  ^ivo,  and  couunand  you  to  take,)  which  is  as  much  as  to 
say :  Thank  God  wiicther  you  be  worthy  or  unworthy,  you  here  have 
Christ's  body  and   blood   by  virtue  of  these  words  which  come  to 


666  FORMULA   OF    CONCORD. — DECLARATION. 

the  bread  and  the  wine.  Mark  this,  and  retain  it  well;  for  upon 
these  words  depend  our  grounds,  our  protection,  and  defence  against  all 
the  errors  and  seductions  which  have  arisen,  and  which  may  yet  arise." 

Thus  far  we  have  recited  the  words  of  the  Larger  Catechism,  in 
which  the  true  presence  of  the  body  and  blood  of  Christ,  in  the  holy 
sacrament  of  the  Lord's  Supper,  is  confirmed  from  the  Word  of  God ; 
and  this  is  understood,  not  of  the  believing  and  worthy  alone,  but  of 
the  unbelieving  and  the  unworthy  also. 

But  inasmuch  as  this  highly  enlightened  man  saw  in  spirit  that,  af- 
ter his  death,  some  would  endeavor  to  render  him  suspected  of  having 
receded  from  the  doctrine  just  mentioned,  and  from  other  Christian  ar- 
ticles, he  subjoined  to  his  Larger  Confession  the  following  protesta- 
tion : 

"  Whilst  I  behold  faction  and  error  increase  as  time  advances,  whilst 
I  see  no  cessation  of  the  raging  and  raving  of  Satan ;  lest  therefore, 
during  my  life,  or  after  my  death,  some  might  hereafter  conceal  their 
device  under  my  name,  and  fraudulently  employ  my  writings  to  estab- 
lish their  errors,  as  the  Sacramentarians  and  the  Anabaptists  now  be- 
gin to  do,  I  shall  by  this  instrument  of  writing,  profess  my  faith  on  all 
points  before  God  and  all  the  world.  And  in  this  faith,  by  the  help  of 
God,  I  intend  to  persevere  until  death,  and,  in  it,  to  depart  from  this 
world,  and  to  appear  before  the  judgment-seat  of  our  Lord  Jesus 
Christ;  and  if,  after  my  death,  any  one  should  say  :  '  If  Dr.  Luther 
lived  now,  he  would  teach  and  believe  differently  concerning  this  ar- 
ticle or  those ;  for  he  did  not  consider  such  sufficiently  ;'  in  opposition 
to  this,  I  say  now  as  then,  and  then  as  now,  that  by  the  grace  of  God 
I  have  most  diligently  considered  all  these  articles,  and  compared  them 
again  and  again  with  the  Scriptures,  and  would  as  warmly  defend  these 
as  I  have  now  defended  the  Sacrament  of  the  Altar.  I  am  not  intoxi- 
cated, nor  inconsiderate ;  I  know  what  I  affirm  ;  I  feel  too  what  an 
interest  I  have  in  the  appearing  of  Jesus  Christ  in  the  last  judgment. 
Therefore,  let  no  one  think  that  I  am  jesting  or  trifling;  I  am  sincere; 
for  by  the  grace  of  God,  I  well  know  Satan  ;  if  he  can  pervert  and  dis- 
tort the  Word  of  God,  what  shall  he  not  do  with  my  words,  or  those 
of  other  men  ?" 

After  this  protestation,  among  other  articles,  Luther,  of  blessed 
memory,  sets  forth  this  also  :  •'  Even  thus  I  declare,"  says  he,  "  and 
confess  too,  concerning  the  Sacrament  of  the  Altar,  that  therein  the 
body  and  blood  are  truly  eaten  and  drunk,  in  the  bread  and  Avine,  orally, 
althouo-h  the  priest  who  administers,  or  those  who  receive  the  same, 
believe  not,  or  otherwise  misuse  the  Sacrament ; — for  the  sacrament  of 
the  Lord's  Supper  depends,  not  upon  the  belief  or  unbehef  of  man. 


OF  THE  lord's  SUPPER.  667 

but  upon  the  word  and  institution  of  God  ; — unless  it  were  in  conse- 
quence of  their  having  first  changed  the  word  and  institution  of  God 
perhaps,  and  explained  them  otherwise  than  they  ought,  even  as  the 
present  enemies  of  this  sacrament  do.  These,  doubtless,  have  nothing 
but  bread  and  wine  in  this  Supper,  because  they  have  neither  the  word 
nor  the  instituted  order  of  God,  but  have  perverted  and  changed  the 
same  according  to  their  own  conceits."* 

And  Dr.  Luther,  who  certainly  understood  the  true  and  proper 
meaning  of  the  Augsburg  Confession,  rather  than  others,  and  con- 
stantly adhered  to  it  and  defended  it,  till  the  end  of  his  life,  in  his  last 
confession,  a  little  before  his  death,  confessed  his  faith  concerning  this 
article,  with  great  zeal,  and  repeated  it  in  the  following  words,!  where 
he  thus  writes :  "  I  reckon  all  those  in  the  same  number,  that  is,  as 
sacramentarians  and  fanatics — for  such  they  are — who  will  not  be- 
lieve that  the  bread  of  the  Lord  in  the  Supper  is  his  true  natural  body, 
which  the  ungodly  or  Judas,  as  well  as  St.  Peter  and  all  other  saints, 
received  orally  ;  whoever,  I  say,  will  not  believe  this,  should  let  me 
alone,  and  not  expect  to  hold  fellowship  with  me  ;  and  to  this  principle 
I  must  adhere." 

From  this  exposition,  but  more  especially  from  Dr.  Luther's  explan- 
ation, who  is  the  principal  divine  of  the  Augsburg  Confession,  every 
intelligent  person,  who  loves  truth  and  peace,  can  perceive  with  cer- 
tainty what  has  always  been  the  proper  meaning  and  sense  of  the 
Augsburg  Confession  concerning  this  article. 

For  besides  the  expressions  of  Christ  and  St.  Paul,  (by  which  they 
assert  that  the  bread  in  the  Sacrament  is  the  body  of  Christ,  or  the  com- 
munion of  the  body  of  Christ,)  the  expressions,  under  the  bread,  with 
the  bread,  in  the  bread,  have  been  used  for  the  purpose  of  rejecting  the 
Popish  doctrine  of  transubstantiation,  and  for  the  purpose  of  indicat- 
ing the  sacramental  union  of  the  unchanged  essence  of  the  bread  and  of 
the  body  of  Christ ;  even  as  the  expression,  "  The  Word  was  made 
flesh,"  John  1, 14,  is  sometimes  repeated  and  explained  by  the  equiva- 
lent forms, "  The  Word  dwelt  among  us,"  "  In  Christ  dwelleth  all  the 
fulness  of  the  Godhead  bodily,"  "  God  was  with  him,"  "  God  was  in 
Christ;"  Col.  2,  9  ;  Acts  10,  38;  2  Cor.  o,  19;  showing,  namely,  that 
the  divine  essence  is  not  changed  into  the  human  nature,  but  that  the 
two  unchanged  natures  are  personally  united.  And  indeed,  many  emi- 
nent ancient  teachers,  Justin,  Cyprian,  A  ugustine,  Leo,  Gelasius,  Chry- 
sostom,  and  others,  employ  even  tliis  similitude  (concerning  the  ]:>erscm 
of  Christ)  in  explaining  the  words  of  the  testament  of  Christ,  "TJiisifi 
my  body."    For  they  teach  that,  as  in  Christ,  there  are  two  different 

•Tom.  II.,  Wittemb.,  German,  fol.  213-252.  ffbTd.       ' 


y 


G68  I'ORMULA    OF    CUNCOHl). BKOI,  A  RATION'. 

unchanged  naturos  united  inseparably,  so  in  the  holy  sacrament  of  the 
Lord's  Supper,  the  two  substances,  the  natural  bread,  and  the  true  na- 
tural body  of  Christ,  are  together  present  here  on  earth  in  the  institu- 
ted administration  of  this  sacrainent.  Yet  this  union  of  the  body  and 
blood  of  Christ  with  the  bread  and  the  wine,  is  not  a  personal  union 
like  that  of  the  two  natures  in  Christ,  but  it  is  a  sacramental  union,  as 
Dr.  Luther  and  our  divines  term  it  elsewhere,  and  in  the  aforenamed 
Articles  of  Agreement,  composed  A.  D.  1536.  By  this  they  wish  to 
indicate,  that,  even  if  they  use  also  these  forms,  inpaiie,  sub  pane,  cum 
pane,  that  is,  these  different  modes  of  expression,  in  the  bread,  under 
the  bread,  with  the  bread,  they  nevertheless  receive  the  words  of  Christ 
properly,  as  they  read  and  understood  this  proposition,  that  is,  the 
words  of  the  testament  of  Christ,  {Hoc  est  corpus  metim,) — This  is 
my  body, — by  no  means  figuratively,  even  as  Justin  says :  "This  we 
receive  not  as  ordinary  bread  and  drink  ;  but  even  as  Jesus  Christ  our 
Savior  was  made  flesh  through  the  Word  of  Gfod,  and  had  flesh  and 
blood  on  account  of  our  salvation :  so  also  we  believe,  that  the  food 
blessed  by  him  through  the  word  and  prayer,  is  the  body  and  blood 
of  the  Lord  Jesus  Christ."  And  Dr.  Luther,  in  his  Larger,  and  espe- 
cially in  his  last  Confession,  concerning  the  Lord's  Supper,  defended 
wnth  great  earnestness  and  zeal,  precisely  the  form  of  expression  which 
Christ  used  in  celebrating  the  first  sacrament  of  the  Lord's  Supper. 

Inasmuch,  then,  as  Dr.  Luther  must  be  regarded  as  the  most  emi- 
nent teacher  of  the  churches  which  adopt  the  Augsburg  Confession, 
and  as  his  whole  doctrine  in  a  compendious  form,  was  comprehended 
in  the  oft-mentioned  Augsburg  Confession,  delivered  to  the  emperor 
Charles  V.;  the  proper  sense  and  meaning  of  said  Augsburg  Confes- 
sion, cannot  be  drawn  from  any  other  man's  writing,  more  acurately 
and  certainly,  than  from  the  didactic  and  polemic  wiitings  of  Dr. 
Luther. 

And  indeed,  this  sense  or  meaning  just  mentioned,  is  founded  upon 
the  firm,  immovable,  indubitable,  and  only  rock  of  truth,  namely,  the 
words  of  the  institution,  recited  in  the  divine  Word  ;  and  it  was  thus 
understood,  taught,  and  propagated  by  the  holy  Evangelists  and  Apos- 
tles, and  their  disciples  and  hearers. 

For  our  Lord  and  Savior,  Jesus  Christ,  concerning  whom,  as  our 
only  teacher,  this  solemn  command  :  "  Hear  ye  him,"  Matt.  17,  5, 
was  given  from  heaven  to  all  persons,  is  not  a  mere  man  or  angel, 
and  is  not  only  true,  wise,  and  mighty,  but  is  also  the  eternal  truth 
and  wisdom,  and  Almighty  God  ;  who  knows  full  well  what  and  hoiv 
he  ought  to  speak,  and  is  able  effectually  to  accomplish,  and  to  bring 
into  operation,  all  those  things  which  he  declares  and  promises,  as 


OF  THE  lord's  SUPPER.  669 

he  says :  "  Heaven  and  earth  shall  pass  away  ;  but  my  words  shall 
not  pass  away,"  Luke  21,  33  ;  again,  "  All  power  is  given  unto  me 
in  heaven  and  in  earth,"  Matt.  28,  18. 

Now,  this  true,  almighty  Lord,  our  Creator  and  Redeemer,  Jesus 
Christ,  after  the  last  Supper,  when  he  commenced  his  bitter  suffer- 
ings and  death  for  our  sins,  on  that  last,  sorrowful  night,  pronounced 
with  due  consideration  and  great  solemnity,  these  words  in  the  insti- 
tution of  this  most  august  sacrament,  which  was  to  be  received  until 
the  end  of  the  world  with  great  reverence  and  obedience,  and  which 
was  to  be  a  perpetual  memorial  of  his  bitter  passion  and  death,  and 
of  all  his  benefits,  a  sealing  of  the  new  testament,  a  consolation  for 
afflicted  hearts,  and  a  continual  bond  and  union  of  Christians  with 
Christ,  their  Head,  and  among  themselves — these  words,  (we  repeat) 
where  he  ortlained  and  instituted  this  holy  Supper,  he  spoke  con- 
cerning the  consecrated  and  offered  bread: — Take  and  eat,  this  is 
my  body  lohich  is  given  for  you ;  and  these,  concerning  the  cup  or 
the  wine  :  This  is  my  Mood  of  the  new  testament,  which  is  shed  for 
you  for  the  remission  of  sins. 

Hence,  we  are  under  obligation  not  to  interpret  these  words  of 
this  eternal,  true,  and  almighty  Son  of  God,  our  Lord,  our  Creator 
and  Redeemer,  Jesus  Christ,  as  figurative,  tropical,  or  strange  ex- 
pressions, and  explain  them  so  that  they  may  appear  conformable  to 
our  reason ;  but  rather  to  receive  these  words  as  they  read,  in  their 
proper  and  clear  sense,  with  simple  faith  and  due  obedience  ;  and  we 
should  not  permit  ourselves  to  be  turned  aside  from  them  by  any  ob- 
jections or  human  contradictions,  derived  from  the  reason  of  man, 
however  agreeable  they  may  appear  to  our  reason. 

Although  Abraham,  when  he  heard  the  words  of  God  concerning 
the  sacrifice  of  his  son,  had  reason  indeed  to  question  whether  these 
words  should  be  understood  literally,  or  whether  they  might  not 
admit  of  some  other  more  tolerable  or  some  milder  interpretation, 
since  they  plainly  appeared  to  be  at  variance,  not  only  with  all  rea- 
son and  the  divine  and  natural  law,  but  also  with  the  eminent  article 
of  faith,  concerning  Christ,  the  promised  seed,  who  should  be  born 
of  Isaac ;  nevertheless,  as  on  a  previous  occasion,  when  the  promise 
concerning  the  blessed  seed  of  Isaac  was  given  to  him,  (although  it 
seemed  impossible  to  his  reason,)  he  gave  God  the  praise  of  truth, 
and  with  the  greatest  confidence  concluded  and  believed,  that  God 
is  able  to  perform  whatever  he  promises  :  so  in  this  instance  he  under- 
stands and  believes  the  word  and  command  of  God  in  their  simple,  and 
literal  sense,  and  commits  the  matter  to  the  omnipotence  and  wisdom 
of  (lod,  knowing  that  he  has  more  ways  and  means  to  fulfil  the 


670  FORMULA    OF    CONCORD. DECLARATION. 

promise  concerning  the  seed  of  Isaac,  than  he  himself  can  compre- 
hend with  his  blind  reason. 

In  this  manner,  we  also  should  with  all  humility  and  obedience 
simply  believe  the  distinct,  immutable,  clear,  and  solemn  words  and 
command  of  our  Creator  and  Redeemer,  without  any  doubt  or  dis- 
puting in  regard  to  the  mode  in  which  they  may  accord  with  our 
reason,  or  be  possible.  For  the  Lord  has  uttered  these  words,  who 
himself  is  infinite  wisdom  and  truth,  and  can  most  assuredly  execute 
and  accomplish  all  that  he  promises. 

Now,  all  the  circumstances  of  the  institution  of  the  holy  Supper, 
show  that  these  words  of  our  Lord  and  Savior,  Jesus  Christ,  which 
are  simple,  distinct,  clear,  immutable,  and  indubitable  in  themselves, 
can  and  should  be  understood  not  otherwise  than  in  their  usual,  pro- 
per, and  ordinary  sense.  For  since  Christ  gives  this  command  at 
table  during  the  Supper,  there  can  indeed  be  no  doubt,  that  he  speaks 
concerning  true  natural  bread,  and  concerning  natural  wine,  and 
also  concerning  oral  eating  and  drinking ;  so  that  in  the  word  bread 
there  can  be  no  metaphor, — that  is,  change  of  meaning, — as  if  the  body 
of  Christ  were  a  spiritual  bread,  or  a  spiritual  food  for  the  soul.  And 
Christ  himself  carefully  shows  that  in  the  w^ord  body,  there  is  no 
metonymy,  that  is,  that  there  is  likewise  no  change  of  meaning,  and 
that  he  speaks,  not  concerning  a  sign  of  his  body,  or  concerning  a 
symbol,  or  a  figurative  body,  or  concerning  the  virtue  of  his  body, 
and  the  benefits  which  he  won  for  us  by  the  offering  of  his  body  ; 
for  he  speaks  of  his  true,  essential,  or  substantial,  body,  which  he  gave 
unto  death  for  us,  and  of  his  true,  essential  blood,  wdiich  he  shed 
upon  the  cross  for  us,  for  the  remission  of  sins. 

Now,  there  is  no  interpreter  of  the  words  of  Jesus  Christ,  so  faith- 
ful and  able  as  Christ,  the  Lord,  himself,  who  best  understands  his 
own  words,  and  his  own  sentiment,  and  meaning,  and  is  most  wise  and 
intelligent  in  explaining  them  ;  who  here  in  setting  forth  his  last  will 
and  testament,  and  perpetual  covenant  and  union,  uses,  not  figurative 
words,  but  direct,  simple,  unambiguous,  and  clear  words,  as  it  is  the 
case  elsewhere  in  all  articles  of  faith,  and  in  all  other  covenants  and 
signs  of  grace,  or  in  the  institution  of  sacraments,  (as  in  the  instance  of 
circumcision,  or  in  the  various  sacrifices  in  the  Old  Testament,  and  in 
the  institution  of  holy  Baptism ;)  and  in  order  that  no  misunderstanding 
might  arise,  he  sufficiently  explains  his  meaning  in  reference  to  the 
Lord's  Supper,  by  these  words — given  for  you,  shed  for  you;  and 
when  his  disciples  received  the  words  in  their  simple  and  proper  mean- 
ing, he  permitted  them  to  retain  it,  and  commanded  them  thus  to  teach 
all  nations  to  observe  what  he  commanded  them,  that  is,  the  Apostles. 


OP  THE  lord's  supper.  671 

Wherefore,  the  three  Evangelists,  Matthew,  (Matt.  26,  26,) 
Mark,  (Mark  14,  22,)  Luke,  (Luke  22, 19,)  as  well  as  St.  Paul,  who 
received  the  same  from  Christ  himself,  after  his  ascension  to  heaven, 
(1  Cor.  11,  23,  24,)  unanimously,  and  in  the  same  words  and  sylla- 
bles, repeat  these  clear,  plain,  immutable,  and  true  words  of  Christ, 
this  is  my  body,  altogether  in  one  and  the  same  manner,  concerning 
the  consecrated  and  administered  bread,  without  any  trope,  figure,  or 
variation.  There  is  no  doubt,  therefore,  that,  concerning  the  other 
part  of  this  sacrament,  these  words  of  Luke  and  Paul :  This  cup  is 
the  new  testament  in  my  blood,  can  have  no  other  meaning  than  that 
which  St.  Matthew  and  Mark  give,  this  (namely,  this  which  you 
drink  out  of  the  cup  orally)  is  my  blood  of  the  new  testament,  by 
which  I  establish,  seal,  and  confirm  unto  you  children  of  men,  this 
my  testament,  and  new  covenant,  namely,  the  remission  of  sins. 

And,  also,  the  repetition,  confirmation,  and  explanation  of  the 
words  of  Christ,  which  St.  Paul,  (1  Cor.  10, 16,)  sets  forth,  are  to  be 
considered  with  all  diligence  and  earnestness  as  an  especial,  clear  testi- 
mony of  the  true,  essential  presence  and  distribution  of  the  body  and 
blood  of  Christ,  in  the  Lord's  Supper,  where  he  thus  writes  :  "  The 
cup  of  blessing  which  we  bless,  is  it  not  the  communion  of  the  blood  of 
Christ?  The  bread  which  we  break,  is  it  not  the  communion  of  the 
body  of  Christ?"  From  these  words  we  perceive  clearly,  that  not 
only  the  cup,  which  Christ  blessed  in  the  first  Supper,  and  not  only 
the  bread  which  Christ  broke  and  distributed,  but  that  bread  also 
which  we  bieak,  and  that  cup  which  we  bless,  are  the  communion  of 
the  body  and  of  the  blood  of  Christ ;  so  that  all  those  who  eat  this 
bread,  and  drink  of  this  cup,  truly  receive,  and  partake  of  the  true 
body  and  blood  of  Christ.  For  if  the  body  of  Christ  were  not  truly 
and  essentially,  but  only  according  to  its  virtue  and  operation,  present 
and  received,  the  bread  shouki  be  called  a  communion,  not  of  the  body, 
but  of  the  Spirit,  virtue,  and  benefits  of  Christ,  as  the  Apology  argues 
and  concludes.  And  if  Paul  spoke  only  concerning  the  spiritual  com- 
munion of  the  body  of  Christ  through  faith,  as  the  Sacramentarians 
pervert  this  passage,  he  would  not  say,  that  the  bread,  but  the  spirit 
or  faith  is  the  communion  of  the  body  of  Christ.  But  now  the  Apos- 
tle affirms,  that  the  bread  is  the  communion  of  the  body  of  Christ, 
namely,  that  all  who  receive  the  blessed  bread,  become  partakers  of 
the  body  of  Christ  too  ;  consequently,  he  must  speak,  not  of  a  spirit- 
ual, but  of  a  sacramental  or  oral  partaking  of  the  body  of  Christ, 
which  is  common  both  to  pious  and  to  wicked  or  nominal  Christians. 

The  occasion  and  the  circumstances  of  this  whole  discourse  of  St. 
Paul,  confirm  this  view.     For  those  who  ate  of  the  offerings  made 


672  FORMULA   OF    CONCORD. — DECLARATION. 

to  an  idol,  and  had  communion  with  the  heathen  sacrifices  to  devils, 
(1  Cor.  10,  20,  21,)  and  nevertheless  also  came  to  the  table  of  the 
Lord,  and  became  partakers  of  the  body  and  blood  of  Christ,  Paul  de- 
ters from  acts  so  criminal,  and  admonishes,  lest  they  should  receive  the 
body  and  blood  of  Christ  to  their  own  judgment  and  condemnation. 
For,  since  all  who  are  partakers  of  the  blessed  and  broken  bread  in 
the  Supper,  have  communion  with  the  body  of  Christ  also,  St.  Paul 
cannot  speak  of  the  spiritual  communion  with  Christ,  which  no  one 
can  abuse,  and  in  reference  to  which  no  one  needs  a  warning. 

Wherefore,  our  venerable  Fathers  and  predecessors,  as  Luther 
and  other  pure  teachers  of  the  Augsburg  Confession,  explain  this  de- 
claration of  Paul,  with  such  words  that  it  accords  most  fully  with  the 
words  of  Christ,  when  they  thus  write  :  "  The  bread  which  we  break, 
is  the  distributed  body  of  Christ,  or  the  common  body  of  Christ,  dis- 
tributed to  those  who  receive  the  broken  bread." 

To  this  simple  and  well-founded  explanation  of  that  glorious  tes- 
timony, 1  Cor.  10, 16,  we  adhere  unanimously,  and  we  have  reason 
to  be  surprised  that  some,  with  great  audacity,  can  now  quote  this 
passage,  which  they  themselves  had  opposed  to  the  Sacramentarians 
as  the  foundation  of  their  error,  that,  namely,  in  the  Lord's  Supper 
the  body  of  Christ  is  only  spiritually  received  ;  for  they  say  :  Panis 
est  communicatio  corporis  Christi,  hoc  est,  id,  quo  fit  societas  cum 
corpore  Christi  {^quod  est  Ecclesia)  seu  est  medium,  per  quod  jideles 
unimus  Christo,  sicut  verbum  Evangelii  fide  apprehensum,  est  me- 
dium, per  quod  Christo  spiritualiter  unimur,  et  corpori  Christi, 
quod  est  Ecclesia,  inserimur,  which  being  translated  is  as  follows : 
"  The  bread  is  the  communion  of  the  body  of  Christ,  that  is,  it  is  that 
through  which  we  have  communion  with  the  body  of  Christ,  (which 
is  the  church,)  or,  it  is  the  medium,  through  which  we,  believers,  are 
united  with  Christ,  even  as  the  word  of  the  Gospel,  when  it  is  ap- 
prehended by  faith,  is  a  medium,  through  which  we  are  spiritually 
united  with  Christ,  and  incorporated  with  the  body  of  Christ,  which 
is  the  church." 

For,  the  fact  that  not  only  godly,  pious,  and  believing  Christians, 
but  unworthy  and  ungodly  hypocrites — persons,  for  instance,  like 
Judas  and  his  associates,  who  have  no  spiritual  communion  with 
Christ,  and  approach  the  table  of  the  Lord,  without  true  repentance 
and  conversion  to  God — also  receive  the  true  body  and  blood  of  Christ 
in  the  Sacrament  orally,  and  by  their  unworthy  eating  and  drinking 
commit  a  grievous  sin  against  the  body  and  blood  of  Christ — this  fact 
St.  Paul  expressly  teaches,  1  Cor.  11,  27:  "  Whosoever  shall  eat  this 
bread,  and  drink  this  cup  of  the  Lord,  unworthily,"  commits  sin  not 


OF  THE  lord's  SUPPER.  673 

only  against  the  bread  and  the  wine,  not  only  against  signs,  or  sym- 
bols and  figures  of  the  body  and  blood,  but  is  "  guilty  of  the  body 
and  blood  of  the  Lord"  Jesus  Christ,  whom,  being  present  here  in 
this  sacrament,  he  dishonors  and  insults  like  the  Jews,  who  actually 
and  really  sinned  fearfully  against  the  body  of  Christ,  and  put  him 
to  death.  For  in  this  manner  the  ancient  Christian  Fathers  and 
teachers  of  the  church  unanhnously  understood  and  explained  this 
declaration  of  St.  Paul. 

Now,  there  are  two  modes  of  partaking  of  the  flesh  of  Christ ;  the 
one  is  spiritual,  concerning  which  Christ,  John  6,  54,  especially, 
speaks,  and  which  is  effected  only  by  the  Spirit  and  by  faith,  in  the 
preaching  and  in  the  meditation  on  the  Gospel,  even  as  the  same  is 
effected  in  the  sacrament  of  the  Lord's  Supper ;  and  this  spiritual 
eating  is  useful  and  salutary  in  itself,  and  necessary  to  all  Christians, 
at  all  times,  for  salvation ;  without  which  spiritual  partaking,  even 
that  sacramental  or  oral  eating  in  the  Lord's  Supper,  is  not  only  un- 
jirofitable,  but  also  injurious  and  culpable. 

But  this  spiritual  eating  is  nothing  else  hvxi  faith,  that  is,  to  hear 
the  Woid  of  God,  (in  which  is  offered  unto  us  Christ, — true  God  and 
man, — with  all  the  blessings  which  he  obtained  for  us  with  his  body 
given  unto  death  for  us,  and  with  his  blood  shed  for  us — namely,  the 
grace  of  God,  remission  of  sins,  righteousness,  and  eternal  life,)  to  em- 
brace the  same  with  foith,  to  apply  it  to  ourselves,  to  rely  firmly  and 
with  perfect  confidence  and  assurance  upon  this  consolation  that  we 
have  a  gracious  God  and  eternal  life  for  the  sake  of  the  Lord  Jesus 
Ciirist,  and  to  support  ourselves  by  it  in  every  time  of  need  and  in 
all  temptations. 

The  other  mode  of  partaking  of  the  body  of  Christ  is  oral  or  sacra- 
mental, when  in  the  Lord's  Sup[)er,  the  true,  essential  body  and  blood 
of  Christ  are  received  and  partaken  of  orally,  by  all  who  eat  and  drink 
the  consecrated  bread  and  wine,  in  this  holy  sacrament.  Eelievers  re- 
ceive the  body  and  blood  of  Ciiiist  as  a  sure  pledge  and  confirmation 
that  tluiir  sins  are  certainly  remitted,  and  that  Christ  dwells  and  is  ef- 
ficacious iu  them  ;  unl)idievers,  also,  receive  the  body  and  blood  of 
Christ  orally,  but  (o  their  judgment  and  condemnation.  This  the 
words  of  Christ,  which  he  used  in  the  institution  of  this  sacrament,  cx- 
jiri'ssly  teach.  For,  at  the  table  and  during  the  Supper,  he  adminis- 
leied  natural  bread  and  natural  wine  to  his  disciples,  which  he  calls 
his  tiue  body  and  his  true  l)lood,  and  says  at  the  same  time:  Eat, 
and  drink.  IIcdcc  tliis  conimand  of  Christ,  in  consequence  of  the 
circunislances  eonncitrd  willi  it,  can  be  understood  not  otherwise 
than  as  relating  to  an  oral  eating  and  driidving,  not  in  a  gross,  carnal, 

'  8.J 


674  FORMULA    OF    CONCORD. DECLARATION. 

Capernaitic,*  but  in  a  supernatural,  incomprehensible  manner.  Be- 
sides this  oral  eating,  Christ,  in  his  other  command,  afterwards  re- 
quires another  and  spiritual  eating,  when  he  further  says :  "  This  do 
in  remembrance  of  me;"  for  here  he  demands  faith. 

Wherefore,  according  to  these  words  of  the  institution  of  Christ, 
and  the  explanation  of  St.  Paul,  all  the  ancient  Christian  teachers 
expressly,  and  in  harmony  with  the  universal,  holy,  Christian  church, 
uniformly  taught,  that  the  body  of  Christ  is  received  not  only  spir- 
itually, by  faith — which  also  takes  place  independently  of  the  use  of 
the  Sacrament — but  also  orally,  not  only  by  believing  and  piou» 
Christians,  but  also  by  the  unworthy,  the  unbelieving,  the  wicked, 
and  the  hypocritical,  w^ho  only  bear  the  Christian  name.  But  it 
would  take  up  too  much  space  to  transcribe  the  testimony  of  these 
ancient  teachers  ;  we  shall  therefore,  for  the  sake  of  brevity,  refer  the 
Christian  reader  to  the  writings  of  our  theologians,  in  which  these 
are  copiously  treated. 

Hence  it  is  manifest,  with  what  injustice  and  virulence  the  Sacra- 
mentariansf  deride  Christ  the  Lord,  St.  Paul,  and  the  whole  church, 
who  have  called  this  oral  eating,  and  the  eating  on  the  part  of  the 
unworthy,  duos  pilos  cauda  equince,  ct  comme^iium,  ciijiis  vel  ipsnm 
Saianam  pudeat,  and  the  doctrine  concerning  the  Majesty  of  Christ, 
excrementum  Satance,  quo  diabohis  sihi  ipsi  et  hominibus  illudat ; 
which  expressions  are  so  horrible,  that  decency  forbids  a  pious  Chris- 
tian to  translate  them. 

But  it  should  be  carefully  explained  who  the  unworthy  guests  of 
this  holy  Supper  are ;  they  are  those  who  approach  this  sacrament, 
without  true  repentance  and  sorrow  for  their  sins,  without  true  faith, 
and  without  a  good  intention  to  amend  their  lives,  and  who  by  their  un- 
worthy oral  eating  of  the  body  of  Christ,  incur  judgment,  that  is,, 
temporal  and  eternal  chastisements,  and  become  guilty  of  the  body 
and  blood  of  Christ. 

But  the  worthy  guests  are  Christians,  weak  indeed  in  fiiith,  faint- 
hearted and  afflicted,  who,  on  account  of  the  magnitude  and  the  multi- 
tude of  their  sins,  are  alarmed  in  their  hearts,  who,  in  view  of  their 
great  impurity,  judge  themselves  unworthy  of  this  noble  treasure  and 
of  the  benefits  of  Christ,  who  feel  and  deplore  their  weiikness  of  faith^ 
and  desire  from  their  hearts  to  be  able  to  serve  God  with  a  strono-cr,. 
and  mort!  joyful  faith,  and  with  pure  obedience  ;  these  are  the  truly 

*  CapenMitic. — This  word  alludes  to  the  gross,  physical  sense  in  which  the 
people  of  Capernaum,  John  G,  52-59,  understood  the  words  of  the  Savior. — [Tkans. 

f  Theodore  Beza,  and  others. 


OF    THE    LORD  S    SUPPER. 


6^ 


worthy  guests,  for  whom  this  most  august  sacrament  was  chiefly  in- 
stituted and  ordained.  For  thus  Christ  most  benignly  invites  eVery 
one,  saying:  "Come  unto  me,  all  ye  that  labor  and  are  heavy  laden,  and 
I  will  give  you  rest,"  Matt.  11,  28.  Again, "  They  that  be  whole  need 
not  a  physician,  but  they  that  are  sick,"  Matt.  9, 12.  Again,  "  My 
strength  is  made  perfect  in  weakness,"  2  Cor.  12,  9.  Again,  "  Him 
that  is  weak  in  the  faith,  receive  ye ; — for  God  hath  received  him," 
Rom.  14, 1,  3.  "  For  whosoever  believeth  in  the  Son  of  God,"  be 
it  with  a  weak  or  strong  faith,  "hath  everlasting  life,"  John  3,  16. 

This  worthiness  consists,  not  in  a  greater  or  a  less  weakness  or 
strength  of  faith,  but  in  the  merits  of  Christ,  in  which  the  sorrowing 
father,  who  was  weak  in  faith,  and  who  is  mentioned  in  the  9th  ch.  and 
24th  verse  of  Mark,  shared,  as  well  as  Abraham,  Paul,  and  others, 
"who  had  a  jisyful  and  a  strong  foith. 

Let  these  statements  suffice  in  reference  to  the  true  presence  and 
the  twofold  partaking  of  the  body  and  blood  of  Christ,  which  are 
enjoyed  by  the  worthy  through  faith  spiritunlly,  and  orally  both 
by  the  worthy  and  unworthy. 

Bmtinasmuch  as  a  misunderstandino;  and  a  division  occurred  amonc: 
some  teachers  of  the  Augsburg  Confession  also  concerning  the  con- 
secration, and  concerning  the  general  rule,  that  nothing  is  a  sacra- 
ment, apart  from  the  instituted  use,  we  have  likew^ise  expressed 
our  views  in  friendship  and  harmony,  concerning  this  matter,  in  the 
following  manner,  namely  : — That  the  true  presence  of  the  body 
and  blood  in  the  sacrament  of  the  Lord's  Supper,  is  not  effected  by 
the  word  or  work  of  any  man,  whether  it  be  the  merit  or  utterance 
of  the  minister,  or  the  eating  and  drinking,  or  the  faith  of  the  com- 
municants ;  but  this  presence  must  be  ascribed  wholly  to  the  al- 
mighty power  of  God  anfl  to  the  Word,  institution,  and  ordaining 
of  our  Lord  Jesus  Christ  alone.  . 

For  the  true  and  omnipotent  words  of  Jesus  Chiist,  which  he 
pronounced  at  the  first  institution,  were  efficacious  not  only  in  tliat 
first  Supper,  but  their  })ow(t,  virtue,  and  efficacy  still  endure  and 
prevail;  so  that  in  all  places,  where  this  Supper  is  celebrated  ac- 
cording to  the  institution  of  Christ,  and  where  his  words  are  used, 
by  virtue  and  power  of  these  words  which  Chris!  pronooiiced  at 
the  first  Supper,  the  body  and  blood  of  Christ  are  truly  present,  ad- 
ministered, and  received.  For,  where  his  institution  is  observed,'  ' 
and  his  words  are  recited  in  the  consecration  of  the  [)read  imd  f!i(>  -  r. 

cup,  and  this  blessed  bread  and  cup  are  administered  through  these  >6*    ^ 
recited  jwQnlSj  Christ  himself  is  still  efficacious,  by  virtue  of  the  first' 
institution,  thrnugh  his  worJs,  wliicli  he  wishes  to  he  repeatcMl  hero; 


^,/»^ 


G70  FORMULA    OF    CONCORD. DECLARATION. 

as  Chrysostom,*  in  his  sermon  concerning  the  Passion,  asserts: 
"  Christ  himself  prepares  this  table,  and  blesses  it.  For  no  man 
makes  the  exhibited  bread  and  wine,  the  body  and  blood  of  Christ, 
but  Christ  himself,  who  was  crucified  for  us.  These  words  are  pro- 
nounced by  the  mouth  of  the  priest,  but  by  the  power  and  grace  of 
God,  through  these  words,  which  he  speaks — This  is  my  body — the 
elements  set  apart  in  this  Supper,  are  blessed.  And  as  these  words. 
Gen.  ],2S:  'Be  fruitful,  and  multiply,  and  replenish  the  earth,' 
were  declared  only  once,  but  are  always  efficacious  in  nature,  so 
that  men  increase  and  multiply,  so  also  these — this  is  my  body,  this 
is  m,y  blood — were  once  declared,  but  are  efficacious  till  this  day, 
and  will  be  the  same  until  his  coming,  so  that  his  true  body  and 
blood  shall  be  present  in  this  Supper  of  the  church."" 

Luther,  {Tom.  6,  Jen.,  fo],  99,)  writes  thus:  "This  command 
nnd  institution  of  Christ,  enable  us  to  administei-  and  receive,  not 
mere  bread  and  wine,  but  his  body  and  blood,  as  his  words  declare  : 
This  is  my  body,  Src,  this  is  my  blood,  Sfc.  So  that  not  our  work  or 
speaking,  but  the  comman;!  and  ordaining  of  Christ,  make  the  bread 
the  body,  and  the  wine  the  blood,  from  the  beginning  of  the  first 
Supper  of  the  Lord,  until  the  end  of  the  world  ;   but  they  are  daily 

•  administered  through  our  service  and  office." 

Again,  {Tom.  3,  .Ten.,  fol.  446,)  he  says  :  "  Thus  also  here,  even 
if  I  were  to  pronounce  these  words  concerning  all  bread,  this  is  the 
body  of  Christ,  it  is  true  that  nothing  would  be  eflected  by  it ;  but 
if,  in  the  administration  of  the  sacrament  of  the  Lord's  Supper,  we 
say,  according  to  his  command  and  institution:  this  is  my  body, 
then  it  is  his  body,  not  on  account  of  our  declaration,  or,  because  the 
utterance  of  these  words  has  this  efficacy,  but  on  account  of  his  com- 
mand, because  he  commanded  us  to  jironounce  these  words,  and  to 
do  this,  and  thus  connected  his  command  and  his  act  with  our  de- 
claration." 

Now,  the  words  of  the  institution,  in  the  administration  of  this 
holy  Supper,  should  be  publicly  recit(Ml,  or  chanted  before  the  con- 
gregation, in  a  clear  and  distinct  manner,  and  they  shoidd  by  no 
means  be  omitted  ;  so  that  due  obedience  may  be  i-endered  to  the 
command  of  Christ,  who  says:  this  do  ;  and  that  by  the  words  of 
Christ,  the  faith  of  the  hearers  may  be  awakened,  strengthened,  and 
assured  concerning  the  essence  and  the  fruit  of  this  sacrament, — con- 
cerning the  presence  of  the  body  and  blood  of  Christ,  concerning  the 
remission  of  sins,  and  all  the  benefits  which  were  obtained  lor  us 

*  De  iiroditionc  Jndcc.  how.  7,  dc  I'assiovr,  (liom.  S2,  in  Matth.) 


OF    THE   lord's    SUPPER.  677 

through  the  death  of  Christ  and  the  shedding  of  his  blood,  and  which 
are  given  unto  us  in  the  testament  of  Christ ; — and  also  that  the 
elements  of  bread  and  wine  may  be  sanctified  or  blessed  to  this  holy 
use,  so  that  with  these  the  body  and  blood  of  Christ  may  be  admin- 
istered unto  us  to  eat  and  to  drink ;  as  Paul  says :  the  cup  of  bless- 
ing lohich  we  bless,  Sfc,  1  Cor.  10,  16,  17 ;  which  blessing,  indeed, 
comes  to  pass  only  through  the  repetition  and  recitation  of  the  words 
of  the  institution. 

But  this  blessing  alone,  or  the  recitation  of  the  words  of  the  insti- 
tution of  Christ  constitute  no  sacrament,  if  the  whole  action  of  this 
Slipper,  as  it  was  ordered  by  Christ,  be  not  observed  ;  if,  for  instance, 
the  consecrated  bread  be  not  administered,  received,  and  enjoyed,  but 
be  locked  up,  sacrificed,  or  borne  about.  But  the  command  of 
Christ,  this  do,  must  be  observed  entire  and  inviolate,  which  com- 
prises the  whole  action  or  administration  of  this  sacrament ;  namely, 
in  a  Christian  assembly,  to  take  bread  and  wine,  to  bless,  to  admin- 
ister, and  to  receive  them,  that  is,  to  eat  and  to  drink,  and  at  the 
same  time  to  show  the  death  of  the  Lord,  as  also  St.  Paul  presents 
before  our  eyes  the  whole  action  of  breaking  bread,  or  of  distribut- 
ing it  and  receiving  it,  1  Cor.  10,  16,  17. 

In  order  to  preserve  this  true  and  Christian  doctrine  concerning 
this  holy  Supper,  and  also  to  avoid  and  abolish  the  various  idola- 
trous abuses  and  perversions  of  this  testament  of  Christ,  this  useful 
rule  or  standard  has  been  derived  from  the  words  of  the  institution  : 
JYihil  habct  rationem  sacramenti  extra  usxim  a  Christo  institutum, 
or  extra  actioiiem  divinitus  institutain ;  that  is,  if  the  institution  of 
Christ,  as  he  ordained  it,  be  not  observed,  it  is  no  sacrament.  This 
rule  is  by  no  means  to  be  rejected  ;  for  it  may  be  observed  in  the 
church  of  God  with  advantage,  and  it  should  be  retained.  And-^' 
here  the  word  usus  or  actio,  that  is,  use  or  action,  does  not  signify 
faith  particularly,  nor  the  oral  eating  alone,  but  the  whole  external, 
visible  transaction  as  instituted  by  Christ,  of  the  sacrament  of  the 
Lord's  Supper,  namely,  the  consecration,  or  the  words  of  the  insti- 
tution, the  distribution,  and  reception  or  the  oral  participation  of 
the  consecrated  bread  and  wine,  the  body  and  blood  of  Christ ;  apart 
from  which  use,  when  in  the  Papistical  mass  the  bread  is  not  distri- 
buted, but  sacrificed,  or  locked  up,  borne  about,  and  set  forth  to  be 
adored,  it  is  not  to  be  regarded  as  a  sacrament,  even  as  the  water  in 
Baptism,  when  it  is  used  to  consecrate  bells,  or  to  cure  the  leprosy, 
or  is  set  forth  to  be  adored,  is  no  sacrament  or  baptism.  For,  in  op- 
position to  such  Papistical  abuses,  this  rule  was  originally  established, 
and  it  is  explained  by  Dr.  Luther,  Tom.  4,  Jen.  fol.  -397. 


678  FORMULA  OP  CONCORD. DECLARATION. 

But,  besides,  it  should  not  be  forgotten  that  the  Sacramentarians 
craftily  and  maliciously  pervert  this  useful  and  necessary  rule,  for  the 
purpose  of  denying  the  true,  essential  presence  and  the  oral  participa- 
tion of  the  body  of  Christ,  which  takes  place  here  on  earth,  in  the  case 
alike  of  the  worthy  and  the  unworthy  ;  and  interpret  it  as  alluding 
to  the  usus  fidei,  that  is,  to  the  spiritual  and  internal  use  of  faith, 
as  if  it  were  no  sacrament  to  the  unworthy,  and  as  if  the  participation 
of  the  body  of  Christ  occurred  only  spiritually  through  faith,  or  as 
if  faith  causes  the  body  of  Christ  to  be  present  in  this  holy  Supper, 
and  that,  therefore,  unworthy  persons  and  unbelieving  hypocrites 
receive  not  the  present  body  of  Christ. 

Now,  our  faith  does  not  constitute  this  sacrament,  but  the  most 
sure  word  and  institution  of  our  Almighty  God  and  Savior,  Jesus 
Christ  alone,  constitute  it ;  for  these  are  ever  efficacious,  and  remain 
in  the  Christian  community,  and  are  not  abrogated  or  rendered  in- 
effectual by  the  worthiness  or  unw^orthiness  of  the  minister,  or  by 
the  unbelief  of  the  recipient.  Even  as  the  Gospel,  although  the  un- 
godly hearer  believe  it  not,  nevertheless  remains  the  true  Gospel, 
only  it  is  not  effectual  in  the  unbelieving  unto  salvation  :  so,  w^hether 
those  who  receive  this  sacrament,  believe  or  do  not  believe,  Christ 
nevertheless  remains  true  in  his  words,  in  which  he  says.  Take,  eat, 
this  is  my  body ;  and  this  he  effects,  not  through  our  faith,  but 
through  his  omnipotence. 

Wherefore,  those  commit  a  pernicious  and  shameful  error,  who, 
by  a  crafty  perversion  of  this  common  rule,  ascribe  more  to  our 
faith, — as  if  it  alone  caused  the  body  of  Christ  to  be  present,  and 
received  it, — than  to  the  omnipotence  of  our  Lord  and  Savior,  Jesus 
Christ. 

The  various  imaginary  grounds  and  futile  objections  of  the 
Sacramentarians,  which  they  produce  concerning  the  essential  and 
natural  properties  of  a  human  body,  concerning  the  ascension  of 
Christ  to  heaven,  concerning  his  departure  from  this  world,  and  the 
like,  are  all  completely  and  amply  refuted  by  Dr.  Luther,  with  argu- 
ments derived  from  the  Word  of  God,  in  his  polemic  writings.  We 
shall,  therefore,  for  the  sake  of  brevity,  refer  the  Christian  reader  to 
these  writings.  But  among  these,  those  to  which  we  chiefly  have 
reference,  are  his  publications  against  the  Heavenly  Prophets,  (as  they 
were  then  called,)  his  treatise  entitled :  That  these  words.  This  is 
my  body,  Sfc,  still  remain  unshaken  ;  his  Larger  and  Smaller  Con- 
fessions concerning  the  holy  sacrament  of  the  Lord's  Supper,  and 
others  of  his  writings.  For,  since  the  death  of  Dr.  Luther,  no  new 
arguments  have  been  produced  by  these  fanatical  spirits. 


OF  THE  lord's  SUPPER.  679 

But  the  following  are  the  reasons  for  which  we  neither  will,  nor 
can,  nor  should  permit  ourselves  to  be  led  away,  by  any  human  wis- 
dom or  opinions, — no  matter  what  gloss  or  authority  they  may  as- 
sume,— from  the  simple,  perspicuous,  and  clear  meaning  of  the  words 
and  testament  of  Christ,  to  a  foreign  meaning,  deviating  from  the 
express  words  of  Christ ;  but  we  shall  rather,  in  the  manner  stated 
above,  simply  understand  and  believe  them  ;  and  this  ground,  ever 
since  this  article  became  a  subject  of  controversy  we  have  maintained, 
agreeably  to  the  declarations  of  Dr.  Luther,  directed  at  the  beginning, 
against  the  Sacramentarians,  in  the  following  terms  :  *  "  The  grounds 
upon  which  I  stand  with  respect  to  this  matter,  are  these: 

1.  The  first  is  this  article  of  our  faith: — Jesus  Christ  is  essential,) 
natural,  true,  and  perfect  God  and  man,  in  one  person,  unseparated  1 
and  undivided. 

2.  The  second,  that  the  right  hand  of  God  is  every  where.      ^ 

3.  The  third,  that  the  Word  of  God  is  neither  false,  nor  deceptive.  V 

4.  The  fourth,  that  God  knows  and  has  in  his  power  various  ways,  ) 
in  which  he  can  at  any  time  be  present  in  a  place,  and  not  only  the 
one,  about  which  the  fanatics  trifle,  and  which  philosophers  call 
local. 

Again,  the  one  body  of  Christ  has  three  different  ways,  or  a  triple 
mode  of  being  in  any  place. 

First,  the  comprehensible  and  corporeal  mode,  when  he  went  about 
corporeally  on  earth,  where  he  occupied,  and  took  up  space,  accord- 
ing to  his  magnitude.  This  mode  he  is  still  able  to  use,  when  he 
pleases,  as  he  did  after  his  resurrection,  and  as  he  will  on  the  last 
day  ;  as  Paul  declares :  '  Which  in  his  times  he  shall  show,  who  is 
the  blessed  and  only  Potentate,'  &c.,  1  Tim.  6,  15.  And  Col.  3, 
4 :  '  When  Christ,  who  is  our  life,  shall  appear,'  &c.  In  this  mode 
he  is  not  in  God,  nor  with  the  Father,  nor  in  heaven,  as  fanatical 
men  dream,  for  God  is  not  a  corporeal  room  or  space.  And  to  this 
mode,  the  passages  of  Scripture  refer,  which  the  fanatics  introduce, 
namely,  that  Christ  departed  from  the  world,  and  went  to  the  Father. 

Second,  the  incomprehensible,  spirilual  mode,  in  which  he  is  not 
circumscribed  in  space,  but  penetrates  through  all  creatures,  where 
he  pleases,  as  my  vision  (to  use  this  rude  similitude)  passes  throuo-h 
air,  light,  or  water,  and  yet  neither  takes  up,  nor  makes  room;  as 
sound  passes  through  air  or  water,  or  planks  and  walls,  and  yet  does 
not  take  up  or  make  room  ;  again,  as  light  and  heat  pass  through 
air,  water,  glass,  crystals,  and  the  like,  and  yet  neither  make  nor 


*  In  the  Larger  Confession  concerning  the  Lord's  Supper. 


680  FORMULA   OF    CONCORD. — DECLARATION. 

require  room,  and  many  similar  examples  could  be  mentioned.  This 
method  he  employed  when  he  arose  from  the  sealed  sepulchre,  and 
when  he  passed  through  the  closed  doors,  and  when  he  is  in  the 
bread  and  wine  in  the  Lord's  Supper,  and  as  it  is  believed,  when  he 
was  born  of  his  mother. 

Third,  the  divine  and  heavenly  mode,  in  which  he  is  one  person 
with  God,  and  according  to  which  all  creatures  must  undoubtedly  be 
far  more  easily  penetrated  and  be  nearer  to  him,  than  they  are  ac- 
cording to  the  second  mode.  For  if,  according  to  this  second  mode, 
he  can  be  in  and  with  creatures  in  such  a  way,  that  they  neither 
feel,  nor  touch,  nor  measure,  nor  comprehend  him  ;  how  much  more 
wonderfully  is  he  in  all  creatures  according  to  this  exalted  third 
mode  !  so  that  they  neither  measure  nor  comprehend  him,  but  much 
rather  that  he  has  them  present  before  him,  measures  and  compre- 
hends them.  For  this  mode  of  the  presence  of  Christ,  derived  from 
the  personal  union  with  God,  you  must  place  far,  very  far  beyond 
creatures,  as  far  as  God  is  above  them ;  again,  as  deep  and  as  near 
in  all  creatures,  as  God  is  in  them ;  for  he  is  an  inseparable  person 
with  God ;  where  God  is,  there  he  must  also  be, — or  our  faith  is 
false.  But  who  can  tell  or  imagine  the  manner  in  which  this  takes 
place  ?  We  well  know  that  it  is  so,  namely,  that  he  is  in  God, 
that  he  is  apart  from  all  creatures,  and  that  he  is  one  person  with 
God,  but  how  it  comes  to  pass,  we  know  not ;  it  is  above  nature 
and  reason ;  yes,  above  all  the  angels  in  heaven  ;  it  is  known  and 
obvious  to  God  alone.  Since,  then,  it  is  unknown  to  us,  and  is 
nevertheless  true,  we  should  not  deny  his  Word  before  we  are  able 
to  prove  with  certainty,  that  the  body  of  Christ  can  by  no  means 
be  where  God  is,  and  that  this  mode  of  presence  is  false.  It  is  in- 
cumbent upon  the  fmatics  to  prove  this,  but  they  will  not  attempt  it. 

Now,  that  God  has  and  knows  still  other  ways,  according  to 
which  the  body  of  Christ  may  be  in  any  place,  I  will  by  no  means 
deny ;  but  I  wished  to  show  how  dull  and  stupid  the  fanatics  arc, 
who  attribute  to  the  body  of  Christ  not  more  than  the  first  compre- 
hensible mode  of  presence ;  although  they  are  unable  to  prove  that 
even  this  mode  is  contrary  to  our  view.  For  I  will  in  no  way  deny, 
that  God  may  be  able  to  accomphsh  so  much  that  a  body  might  be 
simultaneously  present  in  many  places,  even  in  a  corporeal  and 
comprehensible  manner.  For  who  will  prove,  that  this  is  impossi- 
ble to  God?  W^ho  has  seen  a  limit  to  his  powder?  The  fanatics 
think  indeed,  that  God  cannot  effect  this ;  but  who  will  believe  their 
thoughts?  By  what  kind  of  argument  do  they  confirm  these 
thoughts?"     thus  for  Luther. 


OF    THE   lord's   SUPPER.  681 

From  these  words  of  Dr.  Luther  it  is  likewise  manifest,  in  what 
sense  the  word  spiritual  is  used  in  our  churches  concerning  this 
matter.  For,  with  the  Sacramentarians,  this  word  spiritual  signi- 
fies nothing  more  than  that  spiritual  communion,  when  by  faith  the 
truly  believing  are  incorporated  in  spirit  in  Christ  the  Lord,  and 
become  true  spiritual  members  of  his  body. 

But  when  this  word  spiritual  is  used  by  Dr.  Luther,  or  by  our- 
selves in  reference  to  this  matter,  we  understand  by  it  the  spiritual, 
supernatural,  heavenly  mode,  according  to  which  Christ  being  pres- 
ent in  the  holy  Supper,  works  not  only  consolation  and  life  in  the 
believing,  but  also  judgment  in  the  unbelieving.  And  by  this  word 
spiritual  we  reject  those  Capernaitic  thoughts  concerning  the  gross, 
carnal  presence,  with  which  our  churches  are  charged  by  the  Sac- 
ramentarians, notwithstanding  all  our  public  and  frequent  protes- 
tations. In  this  sense  we  wish  the  word  spiritual  to  be  understood, 
when  we  assert  that,  in  the  holy  Supper,  the  body  and  blood  of 
Christ  are  spiritually  received,  eaten,  and  drunk  ;  for,  although  this 
participation  takes  place  orally,  yet  the  mode  is  spiritual. 

Thus  our  faith  in  this  article,  concerning  the  true  presence  of 
the  body  and  blood  of  Christ  in  the  holy  Supper,  is  built  upon  the 
truth  and  omnipotence  of  the  true  and  omnipotent  God,  our  Lord 
and  Savior,  Jesus  Christ.  These  grounds  are  sufficiently  strong 
and  firm  to  strengthen  and  confirm  our  faith  against  all  trials  aris- 
ing in  consequence  of  this  article,  and,  on  the  other  hand,  to  refute 
and  to  overthrow  all  the  objections  and  contradictions  of  the  Sac- 
ramentarians, no  matter  how  acceptable  and  evident  to  reason  they 
may  appear.  And  upon  these  grounds,  a  Christian  mind  can  lean 
and  depend,  with  confidence  and  security. 

Accordingly,  we  reject  and  condemn  with  our  hearts  and  our 
lips, — as  false,  dangerous,  and  seductive, — all  errors  adverse  and 
repugnant  to  the  doctrine  which  we  have  now  laid  down,  and 
whicli  is  founded  upon  the  Word  of  God  ;  namely : 

1.  The  Papistical  transuhstantiation,  by  which  it  is  taught,  that 
the  consecrated  or  blessed  bread  and  wine,  in  the  holy  sacrament 
of  the  Lord's  Supper,  lose  their  substance  and  essence  wholly  and 
entirely,  and  are  changed  into  the  substance  of  the  body  and  blood 
of  Christ,  so  that  only  the  mere  form  of  bread  and  wine  (or  acci- 
pentia  sine  subjectn,)  remains.  And,  as  they  think,  under  this  form 
of  the  bread,  (which,  however,  according  to  their  opinion,  is  no 
longer  bread,  but  has  lost  its  natural  essence,)  the  body  of  Christ  is 
present,  even  apart  from  the  administration  of  the  Supper,  when  the 
bread  is  encloscil  in  a  box  (called  the  pyx,)  or  carried  about  as  a  spec- 

86 


B82  FORMULA  OF  CONCORD. DECLARATION. 

tacle  in  order  to  be  adored.  For  nothing  can  be  a  sacrament,  apart 
from  the  command  of  God  and  the  ordained  use  for  which  it  was 
instituted  by  the  Word  of  God,  as  above  stated. 

2.  In  like  manner,  we  repudiate  and  condemn  all  other  Papisti- 
cal abuses  of  this  sacrament ;  such  as,  the  abomination  of  the  sacri- 
fice of  the  mass  for  the  living  and  the  dead. 

y.  Again,  we  condemn  the  practice  of  administering  but  one  ele- 
ment or  part  of  this  sacrament  to  the  laity,  contrary  to  the  express 
command  and  institution  of  Christ.  And  indeed,  these  and  many 
other  Papistical  abuses  are  amply  refuted  by  the  Word  of  God,  and 
by  testimonies  of  the  ancient  churches,  in  the  common  Confession 
and  Apology  of  our  church,  in  the  Smalcald  Articles,  and  in  other 
publications  of  our  authors. 

But  since,  in  this  treatise,  we  have  designed  chiefly  to  lay  down 
our  confession  and  declaration  concerning  the  true  presence  of  the 
body  and  blood  of  Christ  alone,  against  the  Sacramentarians,  some 
of  whom,  under  the  name  of  the  Augsburg  Confession,  impudently 
insinuate  themselves  into  these  churches,  we  shall  also  enumerate 
the  errors  of  the  Sacramentarians  particularly  in  this  place,  for  the 
purpose  of  admonishing  our  hearers,  so  that  they  may  detect 
and  avoid  them. 

Accordingly,  we  reject  and  condemn  witlj  our  hearts  and  our  lips, 
as  false,  dangerous,  and  seductive,  all  the  opinions  and  doctrines  of  the 
Sacramentarians,  which  are  inconsistent  with,  and  adverse  and  repug- 
nant to  the  doctrine  stated  above,  and  founded  on  the  Word  of  God. 

1.  Namely,  when  they  pretend,  that  the  w^ords  of  the  institution 
are  not  to  be  received  simply  in  their  proper  meanuig  as  they  read, 
concerning  the  true,  essential  presence  of  the  body  and  blood  of 
Christ  in  the  Lord's  Supper,  but  that  through  tropes  or  figurative 
significations,  they  are  to  be  explained  in  another,  or  new  and  for- 
eign sense.  And  here  we  reject  all  such  self-contradictory  opinions 
of  the  Sacramentarians,  no  matter  how  multifarious  and  diverse 
they  may  be. 

2.  Again,  we  reject  the  doctrine  by  which  the  oral  participation 
of  the  body  and  blood  of  Christ  in  the  holy  Supper,  is  denied,  and 
by  which,  on  the  contrary,  it  is  taught,  that  in  this  supper  the  body 
of  Christ  is  received  only  spiritually,  through  faith,  so  that  in  this 
holy  supper  we  receive  with  our  lips  nothing  but  mere  bread 
and  wine. 

3.  Likewise,  when  it  is  taught,  that  bread  and  wine  in  the  Lord's 
Supper,  are  nothing  more  than  signs  by  which  Christians  may  be 
known  to  each  other. 


OF    THE    LORD  S    SUPPER. 

4.  Or,  that  they  are  only  symbols,  figures,  and  representations 
of  the  far-absent  body  of  Christ,  in  such  a  manner,  that  even  as 
bread  and  wuie  are  the  external  food  of  our  bodies,  so  the  absent 
body  of  Christ  with  his  merits,  is  the  spiritual  food  of  our  souls. 

5.  Or,  that  they  are  nothing  more  than  signs  and  memorials  of 
the  absent  body  of  Christ,  through  which  signs,  as  through  an  ex- 
ternal pledge,  we  are  assured  that  faith,  which  turns  itself  away 
from  the  sacrament  of  the  Lord's  Supper,  and  ascends  above  all 
heavens,  becomes  there,  indeed,  a  participant  of  the  body  and  blood 
of  Christ,  as  truly  as  we  receive  the  external  signs  with  our  lij)s  in 
the  Lord's  Supper ;  and  that  thus  the  assurance  and  confiimatioii 
of  our  fiiith  in  the  sacrament  of  the  Lord's  Supper,  take  place 
through  the  external  signs,  and  not  through  the  true  and  present 
body  and  blood  of  Christ,  as  administered  to  us. 

6.  Or,  that  in  the  holy  Supper,  the  virtue,  operation,  and  meiit 
of  the  far-absent  body  of  Christ,  are  administered  unto  faith  alone, 
so  that  in  this  manner  we  become  partakers  of  his  absent  body,  ami 
that,  in  the  manner  just  stated,  unio  sacramcntalis,  or  the  sacramen- 
tal union,  is  to  be  understood  de  analogia  s'lgni  ct  signati,  that  is, 
from  the  analogy  of  a  sign  and  the  thing  signified,  namely,  in  as  far 
as  there  is  a  similitude  between  the  inead  and  wine,  and  the  body 
and  blood  of  Christ. 

7.  Or,  that  the  body  and  blood  of  Christ  are  received  and  par- 
taken of,  not  otherwise  than  spiritually,  througli  faith. 

8.  Again,  when  it  is  taught,  that  Christ,  in  consequence  of  his 
ascension  to  heaven,  is  so  contained  and  ciicumscribed  with  his  body, 
in  a  certain  place  in  heaven,  that  with  it  he  neither  can  nor  will  be 
truly  and  essentially  present  with  us  in  the  holy  Supper,  which  is 
celebrated  here  on  earth  according  to  the  institution  of  Christ,  but 
that  he  is  as  far,  or  distant  from  it,  as  heaven  and  earth  are  from  each 
other  ;  as  some  Sacramentarians,  for  the  confirmation  of  their  error, 
have  wilfully  perverted  this  text,  Acts  3,  21 :  Oportet  Christum 
cerium  accipere  ;  that  is,  It  behooved  Christ  to  receive  the  heaven  ; 
and  instead  of  this  translation,  they  have  rendertni  it ;  Oportet  Chris- 
tum ccelo  capi ;  that  is,  It  behooved  Christ  to  be  received  by  or  in 
the  heaven,  or  to  be  circumscribed  and  contained  in  heaven,  so  that 
he  neither  can  nor  will  be  with  us  on  earth  in  any  maniK'r  with  \\i& 
human  nature. 

9.  Again,  that  Christ  neillicr  jiromised,  nor  could  or  v>(nd(l  ])romise, 
or  afford  the  true,  essential  presence  of  liis  body  and  blood  in  his 
holy  Sujiper,  since  the  nature  and  the  properties  of  hi:>  assumed  hu- 
man  nature,  can  neither  bear  nor  admit  of  it. 


(584  FORMULA     OF    CONCORD. DECLARATION. 

r""^""^  \0.  Again,  we  reject  the  doctrine  by  which  it  is  taught,  that  not 
the  word  and  omnipotence  of  Christ  alone,  but  faith  causes  the  body 
of  Christ  to  be  present  in  the  holy  Supper.  Hence,  in  the  action  of 
this  Supper,  the  words  of  the  institution  are  omitted  by  some.  For, 
although  the  Papistical  consecration,  the  efficacy  of  which  was  as- 
cribed to  the  verbal  rehearsal,  which  is  the  work  of  the  priest,  (as 
if  this  constituted  a  sacrament,)  is  justly  reprehended  and  rejected  ; 
o  ^        yet  the  words  of  the  institution  neither  can  nor  should,  by  any  means, 

<^  J^"    be  omitted  in  the  action  of  this^up^er,  as  was  shown  in  the  pre- 

^  ^        ceding  explanation. 

'  11.  Again,  we  deny  that  believers  should  not  seek  the  body  of 

Christ  in  the  bread  and  the  wine  of  this  supper,  by  virtue  of  the 
words  of  the  institution  of  Christ,  but  that  with  their  faith  they  are 
directed  from  the  bread  of  this  holy  supper  into  heaven  to  the  place 
where  Christ  the  Lord  is  with  his  body,  so  that  there  they  might 
partake  of  him. 

12.  We  likewise  reject  the  error  by  which  it  is  taught,  that  the 
unbelieving  and  impenitent,  (who  only  bear  the  title  of  Christians, 
but  have  not  true,  genuine,  living,  and  saving  fi^ith,)  receive  not  the 
body  and  blood  of  Christ  in  the  sacrament  of  the  Lord's  Supper, 
but  bread  and  wine  alone.  And  since  only  two  kinds  of  guests  are 
found  at  this  heavenly  banquet,  namely,  the  worthy  and  the  unwor- 
thy, we  also  reject  that  distinction  which  is  made  among  the  un- 
worthy, by  some  who  assert  that  ungodly  epicures  and  mockers  of 
the  Word  of  God  (who  are  in  the  outward  communion  of  the  church) 
receive  not  the  body  and  blood  of  Christ  unto  judgment,  in  the  use 
of  the  holy  Supper,  but  bread  and  wine  alone. 

13.  Thus  too,  when  it  is  taught,  that  the  worthiness  consists  not 
in  true  faith  alone,  but  in  a  person's  own  preparation. 

14.  And  likewise,  when  it  is  taught,  that  true  believers  also,  who 
have  and  retain  a  genuine,  true,  and  living  faith,  but  are  neverthe- 
less deficient  in  their  own  preparation,  can  receive  this  sacrament 
unto  judgment,  as  well  as  the  unworthy  guests. 

15.  Again,  we  reject  the  doctrine,  that  the  elements,  the  visible 
species,  or  forms  of  the  consecrated  bread  and  wine,  should  be  adored. 
But  that  Christ  himself,  true  God  and  man,  who  is  truly  and  essen- 
tially present  in  the  sacrament  of  the  Lord's  Supper,  in  its  legiti- 
mate use,  should  be  adored  in  spirit  and  in  truth,  in  all  other  places 
indeed,  but  especially  where  his  congregation  assemble,  no  one  can 
or  will  deny,  unless  he  be  an  Arian  heretic. 

16.  We  repudiate,  moreover,  and  condemn  all  the  over-curious, 
mocking,  and  blasphemous  questions  and  expressions,  which  are  em- 


OP    THE    PERSON   OP    CHRIST.  685 

ployed  In  a  gross,  carnal,  Capernaitic  manner,  concerning  the  super- 
natural, heavenly  mysteries  of  this  sacrament. 

Other  contrary  and  objectionable  doctrines  have  been  reprehended 
and  rejected  in  the  preceding  explanation.  These,  for  the  sake  of 
brevity,  we  shall  not  repeat  here ;  and  whatever  other  erroneous 
opinions  worthy  of  condemnation  there  may  be  besides,  can  be  easily 
perceived  and  named  from  the  above  explanation.  For  we  reject 
and  condemn  all  that  is  not  consistent  with,  but  contrary  and  repug- 
nant to  the  doctrine  which  we  have  stated  above,  and  which  is  well 
founded  on  the  Word  of  God. 


VIII.  OF  THE  PERSON  OF  CHRIST. 

A  controversy  likewise  arose  among  the  theologians  of  the  Augs- 
burg Confession,  concerning  the  Person  of  Christ ;  which,  however, 
did  not  take  its  rise  among  them,  but  was  originally  occasioned  by  the 
Sacramentarians. 

For,  after  Dr.  Luther,  in  opposition  to  the  Sacramentarians,  main- 
tained on  substantial  grounds,  the  true,  essential  presence  of  the  body 
and  blood  of  Christ,  in  the  holy  Supper,  from  the  words  of  the  institu- 
tion, the  objection  was  urged  against  him  by  the  Zwinglians,  that  if 
the  body  of  Christ  is  simultaneously  present  in  heaven  and  on  earth, 
in  the  Supper  of  the  Lord,  it  cannot  be  a  right,  true,  and  human  body ; 
for  that  such  majesty  can  be  attributed  to  God  only,  but  that  the  body 
of  Christ  is  not  capable  of  it. 

Dr.  Luther  opposed  and  refuted  this  objection  with  great  power, 
as  his  doctrinal  and  polemic  writings  concerning  the  holy  Supper 
show,  which  we  hereby  acknowledge  as  well  as  his  didactic  writings; 
but,  after  his  death,  some  theologians  of  the  Augsburg  Confession 
arose,  who,  though  they  did  not  indeed  wish  publicly  and  expressly  to 
attach  themselves  to  the  Sacramentarians  in  the  matter  of  the  Lord's 
Supper,  nevertheless  introduced  and  employed  the  same  grounds,  con- 
cerning the  person  of  Christ,  by  which  the  Sacramentarians  under- 
took to  deny  the  true,  essential  presence  of  the  body  and  blood  of 
Christ,  in  his  supper;  namely,  that  to  the  human  nature  in  the  person 
of  Christ,  nothing  shall  be  ascribed  that  is  above,  or  contrary  to  its 
natural,  essential  properties.  And  besides  this,  they  assailed  the  doc- 
trines of  Dr.  Luther,  and  of  all  those  who  adhere  to  the  same  as  being 
conformable  to  the  Word  of  God,  with  the  charges  urged  against 
nearly  all  ancient,  abominable  heresies. 

For  the  purpose  of  explaining  this  controversy  in  accordance  with 
the  Word  of  God,  according  to  the  analogy  of  our  simple,  Christian 


68(>  FORMULA    OP    CONCORD. DECLARATION. 

fltith,  and  by  the  grace  of  God,  of  entirely  disposing  of  it,  we  state 
that  our  unanimous  doctrine,  faith,  and  confession,  are  the  following  : 

We  believe,  teach,  and  confess,  that,  although  the  Son  of  God  is 
from  all  eternity  a  distinct,  and  entire  divine  person,  and  thus  true,  es« 
sential,  perfect  God,  with  the  Father  and  the  Holy  Ghost,  he  never-" 
theless,  when  the  fulness  of  the  time  was  come,  assumed  human  na- 
ture also  in  the  unity  of  his  person,  not  in  such  a  manner  that  there 
now  were  two  persons  or  two  Christs,  but,  that  now  Jesus  Christ  in 
one  person,  is,  at  the  same  time,  true,  eternal  God,  begotten  of  the 
Father  from  eternity,  and  a  true  man,  born  of  the  blessed  virgin  Mary ; 
as  it  is  written,  Rom.  9, 5 :  "  Of  whom,  as  concerning  the  flesh,  Christ 
came,  who  is  over  all,  God  blessed  for  ever." 

We  believe,  teach,  and  confess,  that  now  in  this  one  undivided  per- 
son of  Christ,  there  are  two  distinct  natures  :  the  divine,  which  is  from 
(eternity,  anil  the  human,  which  in  time  was  assumed  in  the  unity  of 
the  person  of  the  Son  of  God.  And  these  two  natures  in  the  person  of 
'Christ  are  never  either  separated,  or  commingled  with  each  other,  nor 
is  the  one  changed  into  the  other;  but  each  one  remains  in  its  nature 
and  essence,  in  the  person  of  Christ  to  all  eternity. 

We  likewise  believe,  teach,  and  confess,  that,  as  the  said  two  na- 
tures remain  unmingled  and  unabolished  in  their  nature  and  essence, 
so  also  that  each  one  retains  its  natural,  essential  properties,  and  does 
not,  to  all  eternity,  lay  them  aside;  and  that  the  essential  properties 
of  the  one  nature  never  become  the  essential  properties  of  the  other 
nature. 

Consequently,  we  believe,  teach,  and  confess,  that,  to  be  almighty, 
eternal,  infinite,  to  be  present  in  all  places  at  the  same  time,  naturally, 
that  is,  according  to  the  property  of  that  nature  and  its  natural  es- 
sence, of  itself  to  be  present,  to  know  all  things — are  essential  attri- 
butes of  the  divine  nature,  which  never  in  eternity  become  the  essen- 
tial attributes  of  the  human  nature. 

But  again,  to  be  a  corporeal  creature,  to  be  flesh  and  blood,  to  be 
finite  and  circumscribed,  to  suffer,  to  die,  to  ascend,  to  descend,  to 
move  from  place  to  place,  to  hunger,  to  thirst,  to  suffer  from  cold  or 
heat,  and  the  like,  are  attributes  of  the  human  nature,  which  never  be- 
come the  attributes  of  the  divine  nature. 

We  believe,  teach,  and  confess  also,  that  now  each  nature  docs  not 
subsist  of  itself  in  Christ,  since  his  Incarnation,  so  that  each  is,  or  con- 
stitutes a  separate  person  ;  but  that  these  natures  are  so  united  as  to 
constitute  one  person  only,  in  which  both  the  divine  and  the  assumed 
human  nature  are  at  the  same  time,  and  personally  subsist;  insomuch 
that  now,  since  the  Incarnation,  not  only  the  divine,  but  also  the  as- 


OF   THE   PERSON   OF   CHRIST.  687 

sumed  hutoan  nature,  belong  to  the  entire  person  of  Christ,  and  that 
the  person  of  Christ,  or  the  incarnate  Son  of  God,  cannot  be  entire 
without  his  divinity,  and  in  the  same  manner  without  his  humanity. 
In  Christ,  therefoi'e,  there  are  not  two  distinct  persons,  but  only  one.; 
although  two  distinct  natures  are  found  in  him,  unmingled  in  their  na- 
tural essence  and  attributes. 

We  also  believe,  teach,  and  confess,  that  the  assumed  human  nature 
in  Christ,  not  only  possesses  and  retains  its  original,  essential  proper- 
ties, but  that  in  addition,  through  the  personal  union  with  the  divinity, 
■and  afterwards,  by  its  glorification,  it  has  been  exalted  to  the  right 
hand  of  Power,  Might,  and  Majesty,  above  all  that  can  be  named, 
Hot  only  in  this  world,  but  in  the  world  to  come. 

With  respect  to  this  Majesty,  to  which  Christ  has  been  exalted 
according  to  his  humanity,  he  did  not  then  first  receive  it  when  he 
arose  from  the  dead  and  ascended  to  heaven,  but  when  he  was  con- 
ceived in  the  womb,  and  became  man,  and  when  the  divine  and  hu- 
man natures  were  personally  united  with  each  other.  But  this  per- 
sonal union  must  not  be  so  understood,  as  some  incorrectly  explain 
it,  as  if  both  natures,  the  divine  and  the  human,  were  united  with 
each  other,  as  two  boards  are  glued  together  ;  so  that  realiter,  that 
is,  in  deed  and  in  truth,  they  should  have  no  communion  at  all  with 
each  other.  For  this  was  the  error  and  heresy  of  Nestorius  and 
Paul  of  Samosata,  who,  as  Suidas  and  Theodorus,  the  Presbyter, 
(abbot  of  Raithu,)  testify,  taught  and  held:  Bvo  ^DUftj  axovpiovr,tovs 
Ttpoj  cavtai  Ttav-tartaaiv,  hoc  est,  JVaturas  ojuui  modo  incommunica- 
hiles  esse;  that  is,  that  the  natures  have  no  communion  at  all  with 
-each  other.  By  this  false  dogma  the  natures  are  separated  from 
each  other,  and  thus  two  Christs  are  constituted,  the  one  of  whom 
is  Christ,  and  the  other  God,  the  Word  dwelling  in  Christ. 

For  thus  writes  the  presbyter  Theodorus :  Paulas  quidam  iis- 
dem  quibus  Manes  temporihus,  Samosatenus  quidem  ortu,  sed  An- 
tiochicB  Syria  Antistes,  Dominum  iinpie  dixit  nudum  f'uisse  ho- 
minem,  in  quo  Deus,  Verhum,  sicut  et  in  singulis  Prophetis  habi- 
tavit,  ac  proinde  duas  naturas  separatas  et  citra  omnem  prorstcs 
inter  se  communionem  in  Christo  esse,  quasi  alius  sit  Christum, 
alius  Deus  Verbum  in  ipso  habitans.  That  is : — Even  in  the  days 
of  Manes,  the  heretic,  there  was  one  by  the  name  of  Paul,'a  Samo- 
satenian  by  birth  indeed,  but  bishop  of  Antioch,in  Syria,  who  taught 
impiously,  that  Christ  the  Lord  was  a  mere  man  only,  in  whom  God, 
the  Word,  dwelt,  as  he  did  in  every  Prophet.  Hence  he  also  main- 
tained, that  the  divine  and  human  natures  are  divided  and  separated 
from  each  other,  and  that  in  Christ  they  certainly  have  no  commu- 


688        FORMULA  OF  CONCORD. DECLARATION. 

nion  with  each  other,  even  as  if  the  one  were  Christ,  and  the  other 
God,  the  Word,  dwelling  in  him. 

In  opposition  to  this  condemnable  heresy,  the  Christian  church  has 
ever  believed  and  maintained  with  great  simplicity,  that  the  divine 
and  human  natures  in  the  person  of  Christ,  are  so  united  as  to  have 
a  real  communication  with  each  other.  Yet  the  natures  are  not, 
therefore,  mingled  in  one  essence,  but,  as  Dr.  Luther  writes,  in  one 
person.  And  on  account  of  this  personal  union  and  communication, 
the  ancient  teachers  of  the  church  frequently,  before  and  since  the 
Council  of  Chalcedon,  used  the  word  mixtio  (mingling)  in  an  appro- 
priate sense,  and  with  due  distinction.  And  for  the  confirmation  of 
this  fact,  many  testimonies,  if  it  were  necessary,  could  be  produced 
from  the  writings  of  the  Fathers, — which  testimonies  may  also  be 
found  in  various  places  in  our  writings.  And  indeed  the  ancient 
teachers  explained  the  personal  union  and  communication,  by  the 
similitude  of  body  and  soul,  and  of  heated  iron.  For  body  and  soul, 
as  also  fire  and  iron,  have  communication  with  each  other,  not  merely 
nominally  or  verbally,  but  truly  and  really ;  and  yet  by  this  mode, 
no  confusion  or  equalization  of  the  natures  is  introduced,  such  as 
occurs  when  mead  is  made  of  honey  and  water,  which  is  no  more 
distinct  water  or  honey,  but  a  mixed  drink.  But  here,  with  respect 
to  the  union  of  the  divine  and  human  natures  in  the  person  of  Christ, 
the  case  is  quite  different ;  for,  far  different,  far  more  exalted,  and 
inexpressible,  are  the  communication  and  union  between  the  divine 
and  human  natures,  in  the  person  of  Christ,  on  account  of  which 
union  and  communication,  God  is  man,  and  man  is  God.  Yet  by 
this  union  and  communication  of  natures,  neither  the  natures  them- 
selves, nor  their  properties,  are  confounded  ;  but  each  nature  retains 
its  essence  and  properties. 

On  account  of  this  personal  union,  (which  without  this  real  com- 
munication of  the  natures,  could  neither  exist  nor  be  imagined,)  not 
the  bare  human  nature,  the  attribute  of  which  is  to  suffer  and  to 
die,  suffered  for  the  sins  of  the  whole  world,  but  the  Son  of  God 
himself  suffered  truly,  yet  according  to  his  assumed  human  nature, 
and,  according  to  our  simple  Christian  Creed,  he  died  truly,  although 
the  divine  nature  can  neither  suffer  nor  die.  This  point  Dr.  Luther 
has  amply  explained  in  his  Larger  Confession  concerning  the  holy, 
sacrament  of  the  Lord's  Supper,  in  opposition  to  the  blasphemous 
allceosis  of  Zwinglius,  who  taught,  that  one  nature  must  be  taken 
and  understood  for  the  other,  which  Luther  deprecates  as  a  mask 
of  the  devil,  that  deserves  the  most  severe  condemnation. 

Wherefore,  the  ancient  teachers  of  the  church  used  both  these 


OF   THE    PERSON   OF   CHRIST. 

words  in  connection,  xon/wKta  and  tvwcrtj,  communion  or  communica- 
tion and  union,  in  explaining  this  mystery,  and  explained  one  by 
the  other :  Irenceus,  lib.  4,  cap.  37 ;  Athanasius  in  Epistola  ad  Epic. ; 
Hilarius  de  Trin.  lib.  9 ;  Basilius  et  JYyssenus  in  Theodoreto  ; 
Damascenusj  lib.  3,  cap.  19. 

In  consequence  of  this  personal  union  and  communion  of  the  divine 
and  human  natures  in  Christ,  we  also  believe,  teach,  and  confess,  ac- 
cording to  our  simple,  Christian  faith,  all  that  is  said  concerning  the 
Majesty  of  Christ  on  the  right  hand  of  the  almighty  power  of  God, 
according  to  his  humanity,  and  all  that  follows  from  it.  All  of  which 
would  be  nothing,  and  could  not  exist,  if  this  personal  union  and  com- 
munication of  the  natures  in  the  person  of  Christ,  did  not  exist  reali- 
ter,  that  is,  in  deed  and  in  truth. 

On  account  of  this  personal  union  and  communion  of  the  natures, 
Mary,  the  blessed  Virgin,  brought  forth,  not  a  mere  man,  (human 
being,)  but  such  a  man  (human  being)  as  is  truly  the  Son  of  God 
the  Most  High,  as  the  angel  (Luke  1, 32,)  testifies.  This  Son  of  God, 
even  in  his  mother's  womb,  demonstrated  his  divine  majesty,  in  be- 
ing born  of  a  virgin,  her  virginity  remaining  inviolate ;  hence  she 
was  truly  the  mother  of  God,  and  yet  remained  a  virgin. 

By  virtue  of  this  personal  union  and  communication,  he  also  wrought 
all  his  miracles,  and,  at  his  pleasure,  when  and  as  he  pleased,  he  mani- 
fested his  divine  majesty,  and  consequently  not  for  the  first  time 
only  after  his  resurrection  and  ascension,  but  also  in  his  state  of 
humiliation  :  for  instance,  at  the  marriage  in  Cana  of  Galilee,  (John  2, 
11;)  again,  among  the  learned,  when  he  was  twelve  years  of  age,  (Luke 
2,  46  ;)  again,  in  the  garden,  when  at  his  word  his  enemies  fell  to  the 
ground,  (John  18,  6 ;)  likewise  at  his  death,  when  he  died  not  sim- 
ply as  another  man,  but  by  and  in  his  death,  he  conquered  sin,  death, 
Satan,  hell,  and  eternal  damnation, — a  thing  which  the  human  na- 
ture alone  could  not  have  accomplished,  without  having  been  thus 
personally  united  and  in  communication  with  the  divine  nature. 

From  this  union  and  communion  of  the  natures,  the  human  nature 
also  derives  its  exaltation,  after  the  resurrection  from  the  dead,  above 
all  creatures  in  heaven  and  on  earth  ;  which  is  nothing  else  but  that 
he  laiil  aside  the  form  of  a  servant,  and  yet,  did  not  lay  aside  the 
human  nature, — for  this  he  retains  to  eternity, — and  that  he  was 
placed  in  the  full  possession  and  use  of  the  divine  majesty,  according 
to  his  assumed  human  nature.  This  majesty,  however,  he  had  im- 
mediately in  his  conception,  even  in  his  mother's  womb ;  but,  as  the 
Apostle  testifies,   Phil.  2,  7,  he  "made  himself  of  no  reputation," 

S7 


690  FORMULA    OF    CONCORD. DECLARATION. 

and,  as  Dr.  Luther  explains  it,  in  the  state  of  his  humiliation  he  held 
it  concealed,  and  used  it,  not  always,  but  when  he  pleased. 

But  now,  he  has  ascended  to  heaven  not  merely  as  any  other  saint, 
but,  as  the  Apostle,  Eph.  4, 10,  testifies,  "  he  ascended  up  far  above 
all  heavens,"  and  also  really  "  fills  all  things,"  and  reigns,  not  only 
as  God,  but  also  as  man,  every  where  present,  from  sea  to  sea,  unto 
the  ends  of  the  earth ,  as  the  Prophets,  Psalm  8, 1,  6  ;  93, 1  ;  Zech. 
9, 10,  foretell  concerning  him,  and  as  the  Apostles,  Mark,  16,  20, 
testify,  that  he  every  where  worked  with  them,  and  confirmed  the 
word  with  signs  following.     Yet  these  things  did  not  occur  in  an 
earthly  manner,  but  as  Dr.  Luther  has  explained,  in  a  manner  cor- 
responding to  the  right  hand  of  God,  which  is  not  a  particular  cir- 
cumscribed place,  in  heaven,  (as  the  Sacramentarians  pretend,  with- 
out evidence  from  the  Scripture,)  but  which  is  nothing  else  but  the 
almighty  power  of  God,  which  fills  heaven  and  earth,  and  in  the 
possession  of  which,  Christ,  according  to  his  humanity,  was  placed 
realiter,  that  is,  in  deed  and  in  truth,  without  confusion  and  equali- 
zation of  the  natures,  in  their  essence  and  essential  attributes.    From 
this  communicated  power,  therefore,  Christ,  according  to  the  words 
of  his  testament,  can  be  and  is  truly  present  with  his  body  and  blood 
in  the  holy  sacrament  of  the  Lord's  Supper,  to  which  he  directs  us 
through  his  Word.     This  is  possible  to  no  other  man,  because  no 
other  man  is  united  in  this  manner  with  the  divine  nature,  and  placed 
in  this  divine,  omnipotent  majesty  and  power,  through  and  in  the  per- 
sonal union  of  the  two  natures  in  Christ,  as  Jesus,  the  Son  of  Mary, 
is,  in  whom  the  divine  and  human  natures  are  personally  united  with 
each  other ;  so  that  in  Christ  "  dwelleth  all  the  fulness  of  the  God- 
head bodily,"  Col.  2,  9.     And  in  this  personal  union  there  is  a  com- 
munion of  the   natures  so  exalted,  so  intimate  and  inexpressible, 
that  the  angels  desire  to  look  into  these  things,  and  delight  and  re- 
joice in  beholding  them,  as  Peter,  (1  Pet.  1,  12,)  testifies.     But  all 
this  shall  hereafter  be  more  fully  explained  in  its  order. 

From  the  grounds  which  we  have  now  mentioned,  and  in  accord- 
ance with  which  w^e  have  explained  the  personal  union,  that  is,  the 
manner  in  which  the  divine  and  human  natures  in  the  person  of  Christ 
are  united  with  each  other,  so  that  they  not  only  have  in  common 
among  themselves  the  names,  but  also  have  a  communication,  in  (.\ee(\ 
and  ia  truth,  without  any  confusion  or  equalization  of  their  essences, 
results  also  the  doctrine  de  communicatione  idiomatuin ;  that  is,  con- 
cerning the  true  communication  of  the  properties  of  those  natures ; 
concerning  which  matter  we  shall  speak  further  hereafter. 

For,  since  it  is  incontrovertibly  true,  quod  propria  non  egrediayi- 


OF    THE    PERSON    OF    CHRIST.  691 

tur  sua  suhjecfa,  that  is,  that  each  nature  retains  its  essential  pro- 
perties, and  that  these  are  not  separated  and  transferred  from  the 
one  nature  to  the  other,  as  water  is  poured  from  one  vessel  into  an- 
other ;  no  communication  of  the  properties  could  cither  be  or  sub- 
sist, if  the  aforenamed  personal  union  or  communication  of  the 
natures  did  not  truly  exist  in  the  person  of  Christ.  But  this,  next 
to  the  article  concerning  the  holy  Trinity,  is  the  greatest  mystery 
in  heaven  and  on  earth,  as  St.  Paul,  1  Tim.  o,  16,  testifies  ;  "  With- 
out controversy,  great  is  the  mystery  of  godliness  ;  God  was  mani- 
fest in  the  flesh."  For,  since  the  apostle  Peter,  2  Pet.  1,  4,  testi- 
fies in  clear  terms,  that  we  also,  in  whom  Christ  dwells  only  by  grace, 
on  account  of  this  high  mystery  in  Christ,  become  "  partakers  of 
the  divine  nature  ;"  what  kind  of  a  communication  of  the  divine  na- 
ture, then,  must  this  be,  concerning  which  the  Apostle  says,  that 
in  Christ  dwelleth  all  the  fulness  of  the  Godhead  bodily.  Col.  2,  9; 
so  that  God  and  man  are  one  person  !  But  it  is  very  important  that 
this  doctrine  de  communicatione  idiomatum,  that  is,  concerning  the 
communication  of  the  properties  ot  both  natures,  should  be  treated 
and  explained  with  due  distinction.  For  the  propositions  or  predi- 
cations, which  are  used  in  speaking  of  the  person  of  Christ,  and  of 
the  natures  and  properties,  are  not  all  of  one  and  the  same  kind  or 
mode.  And,  if  we  speak  concerning  this  matter  without  proper  dis- 
crimination, an  indistinctness  involves  this  doctrine,  and  the  inex- 
perienced reader  is  easily  confused.  For  these  reasons,  the  follow- 
ing explanation  should  be  carefully  observed,  which,  to  render  it 
more  plain  and  intelligible  to  the  reader,  may  be  comprehended  in 
three  leading  articles. 

First,  since  in  Christ  there  are  two  distinct  natures,  unchano-ed 
and  unconfounded  in  their  natural  essences  and  properties,  and  nev- 
ertheless, the  two  natures  constitute  but  one  person,  that  which  is 
even  the  attribute  of  the  one  nature  alone,  is  ascribed,  not  to  that 
nature  only,  as  separated,  but  to  the  whole  person,  who  at  the  same 
time  is  God  and  man,  whether  called  God  or  man. 

But  when  we  speak  in  this  way,  (in  this  class  of  predications,)  it 
does  not  follow,  that  what  is  ascribed  to  the  person,  is  at  the 
same  time  the  property  of  both  natures  ;  but  it  is  distinctly  explained 
according  to  which  nature  any  thing  is  ascribed  to  the  person. 
Thus  the  Son  of  God  was  made  of  the  seed  of  David,  according  to 
the  flesh,  Rom.  1,  3.  Again,  Christ  n-as  put  to  death  in  the 
flesh, — and  he  suffered  in  the  fiesh,  1  Pet.  3,  18,  and  4,  J. 

But  the  secret  and  also  the  avowed  Sacramentarians  conceal 
their  pernicious;  error  imdcr  thrse  \vn)<!s,  in  which  it  is  asserted. 


G92  FORMULA  OF  CONCORD. DECLARATION. 

that  what  is  the  property  of  one  nature,  is  ascribed  to  the  whole 
person  ;  and  while  they  name  the  whole  person  indeed,  they 
nevertheless  understand  by  it  merely  the  one  nature,  and  exclude 
the  other  nature  entirely,  as  if  the  mere  human  nature  had  suffered 
for  us  ;  as  Dr.  Luther,  in  his  Larger  Confession  concerning  the  holy 
Supper,  writes  concerning  the  allaosis,  of  Zwinglius.  We  shall, 
therefore,  introduce  the  words  of  Dr.  Luther  himself,  for  the  pur- 
pose of  securing  the  church  of  God  in  the  best  manner  against  this 
error ;  the  following  are  his  words  :  * 

"  Zwinglius  calls  that  allaosis,  which  is  said  concerning  the  divin- 
ity of  Christ,  but  which  nevertheless  belongs  to  the  humanity,  as, 
for  instance,  in  the  passage  :  '  Ought  not  Christ  to  have  suffered  these 
things,  and  to  enter  into  his  glory  ?'  Luke  24,  26.  Here  Zwinglius 
pretends  in  an  artful  manner,  that  Christ  is  taken  for  the  human  na- 
ture. Beware,  beware,  I  say,  of  this  allaosis,  it  is  the  mask  of  the 
devil ;  for  it  will  finally  devise  a  Christ,  according  to  whom  I  certain- 
ly would  not  wish  to  be  a  Christian  :  namely,  that  henceforth  Christ 
neither  is  more  nor  accomplishes  more  by  his  suffering  and  his  life, 
than  a  mere  saint.  For,  if  I  were  to  believe  that  the  human 
nature  alone  has  suffered  for  me,  Christ  would  be  a  Savior  of  little 
worth  to  me,  and  he  himself  indeed  would  need  a  Savior.  In  a 
word,  it  cannot  be  expressed  what  Satan  devises  with  this  allaosis.^' 

And  a  little  afterwards  he  says  :  "  If  by  chance  that  old  sorceress 
and  mistress,  Reason,  the  grandmother  of  this  allaosis,  should  ex- 
claim :  '  The  divinity  can  neither  suffer  nor  die  ;'  then  do  you  reply : 
'This  is  true,  but  nevertheless,  since  the  divinity  and  humanity  in 
Christ  constitute  one  person,  the  Scriptures,  on  account  of  this  per- 
sonal union,  attribute  also  to  the  divinity  all  that  occurs  to  the  hu- 
manity, and  in  turn,  to  the  humanity  all  that  occurs  to  the  divinity;' 
and  thus  it  is  in  truth.  For,  this  you  must  affirm  : — This  person 
(pointing  to  Christ)  suffers,  dies  ;  now  this  person  is  true  God,  there- 
fore, it  is  rightly  said,  the  Son  of  God  suffers.  For,  although  the 
one  part,  (so  to  speak,)  that  is,  the  divinity,  suffers  not,  yet  the 
person,  who  is  God,  suffers,  in  the  other  part,  that  is,  in  the  human- 
ity ;  for,  in  truth,  the  Son  of  God  was  crucified  for  us ;  that  is,  the 
person  which  is  God.  For  this  person,  this  person,  I  say,  was  cru- 
cified, according  to  the  human  nature." 

And  again,  a  little  afterwards,  he  says:  "  If  this  allaosis  should 
stand,  as  Zwinglius  proposed  it,  Christ  would  necessarily  be  two 
persons,  a  divine  and  a  human,  since  Zwinglius  applies  the  passages 
of  Scripture   concerning   suffering,    to   the   human   nature   alone, 

•  Tom.  5,  Wittemb.,  fol.  1S8. 


OF    THE    PERSON    OF    CHRIST.  693 

and  in  every  respect  separates  them  from  the  divinity.  For  where 
the  works  are  divided  and  separated,  there  the  person  itself  must 
also  be  divided,  because  all  the  works  and  sufferings  are  attributed, 
not  to  the  natures,  but  to  the  person.  For  it  is  the  person  that  does 
and  suffers  all  things ;  one  thing,  according  to  the  one  nature,  an- 
other, according  to  the  other  nature.  All  this  the  learned  well  know. 
Wherefore,  we  regard  Christ  our  Lord  as  God  and  man  in  one  per- 
son, neither  confounding  (or  mingling)  the  natures,  nor  dividing  the 
person." 

Again,  in  his  work  concerning  Councils  and  the  Church,*  Dr. 
Luther  says:  "We  Christians  must  know  that  if  God  is  not  also 
in  the  scales,  and  does  not  add  his  weight,  we  shall  be  found  want- 
ing. By  this  I  mean,  that  if  it  could  not  be  said  that  God  died  for 
us,  but  if  it  was  only  a  uian,  we  are  lost ;  but  if  the  death  of  God, 
and  the  fact  that  God  died  for  us  lie  in  the  scale,  it  will  descend, 
and  we  shall  rise  like  a  light  weight ;  he  can  indeed  also  rise  up 
again,  or  vacate  this  scale ;  but  he  could  not  be  placed  in  this  scale, 
unless  he  had  become  man  like  unto  us ;  so  that  we  may  use  the 
expressions  :  '  God  died,'  '  the  passion  of  God,'  '  the  blood  of  God,' 

*  the  death  of  God.'  For  God  in  his  nature  cannot  die  ;  but  now, 
since  God  and  man  are  united  in  one  person,  we  may  rightly  say: 

*  the  death  of  God,'  namely,  when  the  man  dies,  who  is  one  with 
God,  or  one  person  with  God."     Thus  far  Luther. 

From  these  words  it  is  evident  that  it  is  an  erroneous  assertion, 
when  it  is  said  or  written,  that  the  aforenamed  expressions,  "  God 
suffered,"  "  God  died,"  are  only  verbal  predications,  or  mere  words 
without  any  reality.  For  our  simple  Christian  faith  teaches  that 
the  Son  of  God,  who  became  man,  suffered  and  died  for  us,  and  re- 
deemed us  with  his  blood. 

Secondly,  wath  respect  to  the  execution  of  the  office  of  Christ, 
the  person  acts  and  operates,  not  in,  with,  through,  or  according  to 
one  nature  alone,  but  in,  with,  according  to,  and  through  both  na- 
tures; or,  as  the  Council  of  Chalcedon  says,  one  nature  worketh  in 
communication  with  the  other,  that  which  is  appropriate  to  each  one. 
Thus  Christ  is  our  Mediator,  our  Redeemer,  our  King,  our  High- 
Priest,  our  Head,  our  Shepherd,  &c.,  not  according  to  one  nature 
alone,  whether  it  be  the  divine  or  the  human,  but  according  to  both 
natures,  as  this  doctrine  has  been  elsewhere  more  fully  treated. 

Thirdly,  it  is  quite  a  different  thing,  if  it  be  inquired,  considered, 
or  discussed,  whether  the  natures  in  the  personal  union  in  Christ, 


•  Tom.  7,  Wittemb.,  fol.  5.30. 


094  FORMULA    OF    CONCORD. DECLARATION. 

have  nothing  else  or  not  more  than  merely  their  natural,  essential  at- 
tributes alone  ;  for,  that  they  have  and  retain  these  was  shown  above. 

Now,  in  regard  to  the  divine  nature  in  Christ,  since  "  with  God 
there  is  no  variableness,"  James  1,  17,  through  the  Incarnation  no- 
thing was  taken  from  or  added  to  the  divine  nature  as  to  its  essence 
and  properties — it  did  not  thereby  receive  an  accession  or  suffer  a 
diminution. 

But,  in  reference  to  the  assumed  human  nature  in  the  person  of 
Christ,  some  indeed  have  contended,  that  this,  even  in  the  personal 
union  with  the  divinity,  has  nothing  more  than  merely  its  natural, 
essential  properties,  according  to  which  it  is  made  in  all  things  like 
unto  his  brethren,  (Heb.  2,  17.)  Hence  they  affirm,  that  nothing 
■shoukl  nor  can  be  ascribed  to  the  human  nature  in  Christ  that  is 
above  or  contrary  to  its  natural  properties,  even  if  the  testimony  of 
the  Scripture  attributes  such  to  the  human  nature  of  Christ.  But 
that  this  opinion  is  false  and  wrong,  is  so  evident  from  the  Word  of 
God,  that  their  own  associates  now  reprehend  and  reject  this  error. 
For  the  holy  Scriptures,  and  the  ancient  Fathers,  upon  the  authori- 
ty of  the  Scriptures,  testify  forcibly  that  the  human  nature  in 
Christ,  for  the  reason  and  from  the  circumstance,  that  it  is  person- 
ally united  with  the  divine  nature,  in  Christ,  (having  laid  aside  the 
form  of  a  servant  and  the  state  of  humiliation,  being  now  glorified, 
and  exalted  to  the  right  hand  of  the  majesty  and  power  of  God,) 
has  received  over  and  above  its  natural,  essential,  and  permanent 
human  properties,  also  special,  high,  great,  supernatural,  inscrutable, 
ineffable,  heavenly  prerogatives  and  pre-eminence  in  majesty,  glory, 
power,  and  might,  above  all  that  can  be  named,  not  only  in  this 
world,  but  also  in  that  which  is  to  come,  (Eph.  1,  21 ;)  so  that  the 
human  nature  in  Christ  (in  its  measure  and  mode)  was  associated  in 
the  execution  of  the  office  of  Christ,  and  also  has  its  efficacy,  that  is, 
its  virtue  and  operation,  not  only  from,  and  according  to,  its  natural, 
essential  properties,  or  so  far  only  as  its  ability  extends,  but  chiefly 
from,  and  according  to,  the  majesty,  the  glory,  the  power,  and  the 
might  which  it  has  received  through  the  personal  union,  the  glorifi- 
cation, and  exaltation.  And  this  our  adversaries  can  scarcely  dare 
to  deny  now ;  except  that  they  dispute  and  contend  that  these  are 
merely  created  gifts,  or  finite  qualities,  with  which  the  human  nature 
in  Christ  is  endowed  and  adorned,  like  those  in  the  saints  ;  and  that, 
by  their  own  thoughts  and  by  their  own  argumentations,  or  proofs, 
they  attempt  to  measure,  and  to  calculate  of  what  the  human  nature 
in  Christ,  w^ithout  being  itself  abolished,  can  or  should  be  capable  or 
incapable. 


OP   THE   PERSON    OF    CHRIST.  695 

But  the  best,  surest,  and  safest  course  to  be  pursued  in  this  con- 
troversy is  this,  namely,  to  hold  that  no  one  can  know  better  or 
more  thoroughly  what  Christ  has  received  accordinsr  to  his  assumed 
human  nature,  through  the  personal  union,  the  glorification  or  exal- 
tation, and  what  his  assumeil  human  nature  is  capable  of,  above  its 
natural  properties  without  being  abolished,  than  Christ  our  Lord  him- 
self; but  he  has  revealed  these  things  in  his  Word,  so  far  as  it  is 
necessary  for  us  to  know  them  in  this  life.  Now,  in  reference  to  this 
matter,  so  far  as  we  have  clear  and  indubitable  testimony  in  the 
Scripture,  we  should  simply  believe  it,  and  in  no  wise  dispute  in  op- 
position to  it,  as  if  the  human  nature  in  Christ  were  not  capable  of 
such  things.  Now  it  is  rightly  and  truly  said,  in  reference  to  the 
created  gifts  given  and  communicated  to  the  human  nature  in  Christ, 
that  this  human  nature  possesses  these  gifts  in  or  of  itself.  But  these 
gifts  do  not  yet  attain  to  the  majesty  which  the  Scriptures  and  the 
ancient  Fathers,  agreeably  to  the  Scriptures,  ascribe  to  the  assumed 
human  nature  in  Christ. 

For,  to  make  alive,  to  have  all  dominion  and  all  power  in  heaven 
and  on  earth,  to  hold  all  things  in  his  hands,  to  have  all  things  in 
subjection  under  his  feet,  to  purify  from  sins,  &c.,  are  not  created 
gifts,  but  divine  and  infinite  attributes,  which  are  nevertheless,  ac- 
cording to  the  declaration  of  the  Scripture,  given  and  communicated 
to  the  man  Christ,  John  5,  27,  and  6,  39;  Matt.  28, 18 ;  Dan.  7, 14; 
John  3,  35,  and  13,  3;  Matt.  11,28;  Eph.  1,22;  Heb.2,8;  1  Cor. 
15,27;  John  1,3. 

And  the  fact  that  this  communication  is  not  to  be  understood  per 
phrasin  aid  modum  loquendi,  that  is,  merely  verbally,  or  as  a  mere 
phrase,  concerning  the  person  of  Christ  according  to  the  divine  na- 
ture alone,  but  according  to  the  assumed  human  nature,  is  proved  by 
these  three  strong  and  irrefutable  arguments  which  follow: 

1.  It  is  a  rule  approved  by  the  whole,  ancient,  orthodox  church, 
unanimously — that  whatever  the  holy  Scriptures  testify  that  Christ 
has  received  in  time,  he  received  not  according  to  the  divine  nature, 
(according  to  which  he  had  all  things  from  eternity,)  but  the  person 
of  Christ  has  received  it  in  time,  rafione  et  rcspectu  humancB  naturcc, 
that  is,  according  to  the  assumed  human  nature. 

2.  The  Scriptures,  John  5,  21 ,  22,  and  6,  39,  clearly  testify,  that 
the  power  to  quicken  and  to  judge,  is  given  to  Christ,  because  he  is 
the  Son  of  man,  and  because  he  has  flesh  and  blood. 

3.  The  Scriptures  do  not  speak  only  in  general  concerning  the 
person  of  the  Son  of  man,  but  refer  also  expressly  to  his  assumed  hu 
man  nature,  when  it  is  said,  1  John  1,  7:  The  blood  of  Jeans  Christ 


I. 


-^1 


696  FORMULA   OF    CONCORD. DECLARATION. 

his  Son  cleanseth  us  from  all  sin — not  only  according  to  the  merit 
•which  was  once  acquired  upon  the  cross ;  but  in  this  place  John  is 
speaking  of  this  matter,  namely,  that  in  the  work  or  act  of  justifi- 
cation, not  only  the  divine  nature  in  Christ,  but  also  his  blood  cleanses 
us  from  all  sin,  per  modum  efficacice,  that  is,  effectively.  Thus,  John 
6,  51,  the  fiesh  of  Christ  is  a  quickening  food.  And  from  this  de- 
claration of  the  Apostle,  the  Council  of  Ephesus  concluded  that  the 
flesh  of  Christ  has  the  power  to  quicken.  And  concerning  this  ar- 
ticle there  are  many  other  excellent  testimonies  derived  from  the  an- 
cient, orthodox  church,  elsewhere  in  our  writings. 

We  should  and  must,  therefore,  believe,  according  to  the  Scrip- 
tures, that  Christ  received  this  power  according  to  his  human  na- 
ture, and  that  it  is  given  and  communicated  to  the  assumed  human 
nature  in  Christ.  But,  as  already  stated  above,  since  the  two  natures 
in  Christ  are  so  united  that  they  are  not  mixed  together,  or  that  one 
nature  is  changed  into  the  other,  and  since  each  one  retains  its  na- 
tural, essential  attributes,  so  that  those  of  the  one  nature  never  be- 
come the  attributes  of  the  other  nature,  this  doctrine  must  also  be 
correctly  explained,  and  diligently  secured  against  all  heresies. 

Now,  in  reference  to  this  matter,  we  advance  no  new  thoughts  of 
our  own,  but  receive  and  repeat  the  declarations  which  the  ancient, 
orthodox  church  has  given  on  good  grounds,  derived  from  the  holy 
Scriptures,  concerning  this  subject ;  namely,  that  this  divine  virtue, 
life,  power,  majesty,  and  glory,  are  given  to  the  assumed  human  na- 
ture in  Christ ;  but  not  in  such  a  manner  as  the  Father  communi- 
cated unto  the  Son,  according  to  his  divine  nature,  his  essence  and 
all  the  divine  attributes,  from  eternity,  by  which  he  is  of  one  essence 
with  the  Father,  and  equal  with  Gocl.  For  Christ  is  equal  with  the 
Father  according  to  the  divine  nature  alone  ;  but  according  to  the 
assumed  human  nature  he  is  subordinate  to  God.  From  this  it  is 
evident,  that  we  establish  no  confusion,  equalization,  or  abolition  of 
the  natures  in  Christ.  And  consequently,  the  power  to  quicken  does 
not  exist  in  the  flesh  of  Christ  in  the  same  manner  as  it  does  in  his 
divine  nature,  namely,  as  an  essential  atti-ibute. 

But  this  communication  was  not  effected  through  an  essential  or 
natural  infusion  of  the  properties  of  the  divine  nature  into  the  hu- 
man, as  if  the  humanity  of  Christ  had  them  for  itself  and  separated 
from  the  divine  essence  ;  or,  as  if  through  this  communication,  the 
human  nature  in  Christ  had  even  laid  aside  its  natural,  essential  pro- 
perties, and  were  now  changed  either  into  the  divinity,  or  were  in  and 
of  itself  equal  with  it  with  these  communicated  properties;  or,  that 
now  both  natures  should  be  of  the  same,  or  indeed,  of  equal,  natural. 


OK    THE    PERSON    OF    CHRIST.  697 

essential  properties  and  operations.  For  these  and  similar  errors 
were  justly  rejected  and  condemned  by  authority  of  the  Scripture, 
in  the  ancient  and  approved  councils.  JYullo  enim  modo  vet  faci- 
enda  vel  admittenda  est,  aut  conversio,  aiit  confusio,  aut  exxquatioy 
sive  naturarum  in  Chrisio,  sive  essentialium  proprietatum.  That 
is  :  For  in  no  manner  shall  there  be  made  or  admitted,  a  conversion, 
or  a  confusion,  or  an  equalization  of  the  natures  in  Christ,  or  of  their 
essential  properties. 

And  indeed,  we  have  never  understood  these  words  (realis  commu- 
nicatio,  or  realiter  communicari ,  that  is,  the  communication  or  com- 
munion which  takes  place  in  deed  and  in  truth,)  concerning  Aphysica 
communicatio  vel  essentialis  transfusio,  that  is,  concerning  an  essen- 
tial, natural  communion  or  effusion,  through  which  the  natures  are 
mixed  in  their  essence  and  in  their  essential  properties,  as  some  have 
craftily  and  maliciously  perverted  these  words  and  expressions,  con- 
trary to  the  dictates  of  their  own  consciences,  for  the  purpose  of  ren- 
dering the  pure  doctrine  questionable ;  but  we  have  only  used  them 
in  opposition  to  a  verhalis  communicatio,  that  is,  to  that  doctrine, 
according  to  which  these  persons  pretend,  that  this  communication 
is  merely  a  phrasis,  or  modus  loquendi,  that  is,  nothing  more  than 
mere  words,  names,  and  titles ;  and  upon  this  verbal  communication 
they  insisted  so  strenuously,  that  they  would  know  of  no  other  commu- 
nication. Wherefore,  for  the  pur{)ose  of  truly  explaining  the  majesty 
of  Christ,  we  have  used  these  words,  [dereali  comm^unicatione,)  and 
wished  to  indicate  by  them,  that  this  communication  has  really  taken 
place,  yet  without  any  confusion  of  the  natures  and  of  their  essential 
properties. 

Thus,  then,  we  hold  and  teach  with  the  ancient,  orthodox  church, 
as  she  has  explained  this  doctrine  from  the  Scriptures,  that  the  hu- 
man nature  in  Christ  has  received  this  majesty  according  to  the  man- 
ner of  the  personal  union  ;  namely,  that  since  all  the  fulness  of  the 
Godhead  dwells  in  Christ,  Col.  2,  9,  not  as  in  holy  men  or  angels, 
but  bodily,  as  in  its  own  body,  it  shines  forth  with  all  its  majesty, 
power,  glory,  and  operation,  in  the  assumed  human  nature,  volunta- 
rily, when  and  as  Christ  pleases,  exercising,  showing,  and  perfect- 
ing his  divine  power,  glory,  and  operation,  in,  with,  and  through  this 
assumed  human  nature,  as  the  soul  in  the  body  and  fire  in  red-hot 
iron  do ;  (for  by  these  similitudes,  as  already  stated,  the  whole,  an- 
cient church  explained  this  doctrine.)  This  majesty  of  the  human 
nature  was  hidden  and  restrained  in  the  time  of  the  humiliation.  But 
now,  since  the  form  of  a  servant  is  laid  aside,  the  majesty  of  Christ 
appears  fully,  efficicntiv,  and  manifestly  before  all  the  saints  in  heaven 

88 


698  FORMULA    OF    CONCORD. — DECLARATION. 

and  on  earth,  and  we  also  in  the  life  to  come  shall  see  his  glory  face 
to  face,  John  17,  24. 

For  this  reason,  there  is  and  remains  in  Christ  only  one  divine 
omnipotence,  power,  majesty,  and  glory,  which  is  the  property  of 
the  divine  nature  alone.  But  all  this  shines  forth,  exhibits,  and  mani- 
fests itself  fully,  yet  spontaneously,  in,  with,  and  through  the  as- 
sumed, exalted  human  nature  in  Christ,  precisely  as,  to  shine  and 
to  burn  are  not  two  properties  of  iron,  but  the  power  to  shine  and 
to  burn  is  the  property  of  the  fire ;  but  since  the  fire  is  united  with 
iron,  it  exhibits  and  manifests  its  power  to  shine  and  to  burn,  in,  with, 
and  through  this  red-hot  iron ;  so  that  also  the  red-hot  iron  through 
this  union,  has  the  power  to  shine  and  to  burn,  without  a  change  of 
the  essence  and  of  the  natural  properties  of  the  fire  or  of  the  iron. 

Wherefore,  these  testimonies  of  the  Scripture,  which  speak  con- 
cerning the  majesty,  to  which  the  human  nature  in  Christ  is  exalted^ 
we  receive  not  in  the  sense  that  this  divine  majesty  (which  is  the 
property  of  the  divine  nature  of  the  Son  of  God)  in  the  person  of  the 
Son  of  man,  should  be  ascribed  to  Christ  according  to  his  divine  na- 
ture alone,  or  that  this  majesty  should  be  in  the  human  nature  of 
Christ  only  in  such  a  manner  that  his  human  nature  should  have 
merely  the  bare  title  and  name  of  this  divine  majesty,  per  phrasin 
et  modum  loquendi,  that  is,  merely  in  words,  but  have  no  commu- 
nion at  all  with  it,  in  deed  and  in  truth.  For,  (since  God  is  a  spir- 
itual, undivided  essence,  and  is  accordingly  every  where  and  in  every 
creature,  and  in  whomsoever  he  is — dwelling  especially  in  the  be- 
lieving and  in  the  saints — there  he  has  his  majesty  with  and  by  him- 
self,) it  might  also,  according  to  the  above  false  hypothesis,  be  said 
with  truth,  tliat  in  every  creature,  in  whom  God  is,  but  especially 
in  the  believer  and  the  saint,  in  whom  God  dwells,  all  the  ful- 
ness of  the  Godhead  dwells  bodily,  in  these  all  the  treasures  of  wis- 
dom and  knowledge  are  hidden,  to  these  all  power  in  heaven  and  on 
earth  is  given,  since  unto  them  the  Holy  Spirit,  who  has  all  power, 
is  piven.  But  in  this  manner  there  would  be  no  distinction  made 
between  Christ  according  to  his  human  nature  and  other  holy  men, 
and  thus  he  would  be  robbed  of  his  majesty,  which  he  has  received 
above  all  creatures,  as  man,  or  according  to  his  human  nature.  For 
no  other  creature,  neither  man  nor  angel,  can  or  should  say  :  "All 
power  is  given  unto  me  in  heaven  and  in  earth  ;"  although  God  is 
in  the  saints  with  all  the  fulness  of  the  Godhead,  which  he  has  every 
where  with  himself;  but  he  does  not  dwell  in  them  bodily,  nor  is  he 
personally  united  with  them  as  in  Christ.  For,  by  reason  of  this  per- 
sonal union,  Christ  says,  even  according  to  his  human  nature  :  "All 


OF   THE    PERSON   OF    CHRIST.  09^ 

power  is  given  unto  rae  in  heaven  and  in  earth,"  Matt.  28,  18. 
Again,  "  Jesus  knowing  that  tlie  Father  liad  given  all  things  into 
his  hands,"  John  13,  o.  Again,  "In  hiia  dwelleth  all  the  fulness 
of  the  Godhead  bodily,"  Col.  2,  9.  Again,  "  Thou  hast  crowned 
hira  with  glory  and  honor.  Thou  madest  him  to  have  dominion 
over  the  works  of  thy  hands :  thou  hast  put  all  things  under  his 
feet,"  Psalms  8,  -5,  6.  "  For  in  that  he  put  all  in  subjection  under 
him,  he  left  nothing  that  is  not  put  under  him,"  Heb.  2,  7,  8.  "  But 
when  he  saith  all  things  are  put  under  hira,  it  is  manifest  that  he  is 
excepted  which  did  put  all  things  under  him,"  1  Cor.  15,  27. 

In  no  respect,  however,  do  we  believe,  teach,  or  confess,  that 
there  is  such  an  effusion  of  the  majesty  of  God  and  of  all  its  attri- 
butes into  the  human  nature  of  Christ,  that  thereby  the  divine  nature 
is  weakened,  or  that  thereby  any  portion  of  its  attributes  is  so  trans- 
ferred to  the  human  nature,  as  not  to  bi;  retained  in  itself;    or, 
that  the  human  n.iture  has  received  in  its  substance  and  essence  equal 
divine  majesty,  separated  or  distinguished  from  the  nature  and  essence 
of  the  Son  of  God,  as  when  water,  wine,  or  oil  is  poured  out  of  one 
vessel  into  another.     For  neither  the  human  nature,  nor  any  other 
creature,  either  in  heaven  or  on  earth,  is  susceptible  of  the  omnipo- 
tence of  God,  in  such  a  manner  as  to  become  an  almighty  essence  of 
itself,  or  to  have  almighty  attributes  in  and  of  itself.     For  in  this 
manner  the  human  nature  in  Christ  would  be  denied,  and  transmu- 
ted wholly  and  entirely  into  the  divine, — which  is  contrary  to  our 
Christian  faith,  and  to  the  doctrine  of  all  the  Prophets  and  Apostles. 
But  we  believe,  teach,  and  confess,  that  God  the  Father  so  gave  his 
Spirit  unto  Christ  his  beloved  Son,  according  to  the  assumed  human- 
ity, (hence  he  is  also  called  Messiah,  that  is,  the  Anointed,)  that  he 
received  the  gifts  of  this  Spirit  not  by  oneasure,  (John  o,  34,)  as 
other  saints.     For  upon  Chi-ist  our  Lord,  according  to  his  assumed 
human  nature  (since  according  to  his  divinity  he  is  of  one  essence 
with  the  Holy  Spirit)  rests  "  the  spiiit  of  wis(lom  and  understandino-, 
the  s})irit  of  counsel  and  m.ight,  the  spirit  of  knowledge  and  of  the 
fear  of  the  Lord,"  Isa.  11,  2;  61,  1 ;  Col.  2,  3.     But  this  takes 
place  not  in  such  a  manner  that  as  man,  he  knows  and  is  able  to  ac- 
comjjlish  only  some  things,  as  the  saints,  through  the  Spirit  of  God, 
(who  works  in  them  only  created  gifts,)  know  and  are  able  to  accom- 
plish some  things  only  ;  but  since  Christ,  according  to  hisdivinity,  is  the 
second  person  in  the  holy  Ti  inity,  and  since  from  him  as  well  as  from 
the  Father,  the  Holy  Spirit  proceeds,  and  consequently  is  and  remains 
his  and  the  Father's  own  Spirit  to  all  eternity,  not  separated  from 
the  Son  of  God  ;  therefore  unto  Christ,  according  to  the  flesh,  which 


700  FORMULA    OF    CONCORD. DECLARATION. 

is  personally  united  with  the  Son  of  God,  the  whole  fulness  of  the 
Spirit,  (as  the  Fathers  say,)  is  communicated  through  this  personal 
union  ;  and  with  all  its  power,  this  freely  exhibits  and  exerts  itself  in, 
with,  and  through  the  human  nature  of  Christ,  so  that  he  knows  not 
some  things,  while  he  is  ignorant  of  others,  and  is  able  to  accomplish 
some  things,  but  is  unable  to  accomplish  others  ;  but  he  knows  and 
is  able  to  accomplish  all  things.  For  the  Father  poured  out  upon 
the  Son,  without  measure,  the  Spirit  of  wisdom  and  of  power,  so 
that  he,  as  man,  has  received  through  this  personal  union,  all  knowl- 
edge and  all  power  in  deed  and  in  truth.  And  thus  all  the  treasures 
of  wisdom  are  hidden  in  him  ;  thus  all  power  is  given  unto  him,  and 
he  is  seated  at  the  right  hand  of  the  majesty  and  power  of  God. 
We  are  taught  by  history,  that  in  the  days  of  the  emperor  Valens, 
there  was  a  peculiar  sect  among  the  Arians,  who  were  called  Jlgnoe- 
tce,  because  they  imagined  that  the  Son,  the  Word  of  the  Father, 
knows  all  things  indeed ;  but  that  many  things  are  unknown  to  his 
assumed  human  nature.    This  heresy  also  Gregory  the  Great  refuted. 

On  account  of  this  personal  union,  and  the  communication  follow- 
ing from  it,  which  the  divine  and  human  natures  in  the  person  of 
Christ  have  with  each  other,  in  deed  and  in  truth,  such  things  are 
attributed  to  Christ  according  to  the  flesh,  which  his  flesh  according; 
to  its  nature  and  essence  cannot  be  in  itself,  and  which  it  cannot  have 
apart  from  this  union  :  namely,  that  his  flesh  is  a  true,  vivifying  food, 
and  that  his  blood  is  a  true,  vivifying  drink ;  as  the  two  hundred 
Fathers  of  the  Council  of  Ephesus  have  testified,  "  Carnem  Chrisii 
esse  vivificam  seu  vivificatricem,''^  that  is,  that  the  flesh  of  Christ 
is  a  life-giving  flesh  ;  hence  too,  this  man,  alone,  and  no  other  man, 
either  in  heaven  or  on  earth,  can  say  W'ith  truth  :  "  Where  two  or 
three  are  gathered  together  in  my  name,  there  am  I  in  the  midst  of 
them,"  Matt.  18,  20.  Again,  "  I  am  with  you  aKvays,  even  unto 
the  end  of  the  world,"  ch.  28,  verse  20. 

And  these  testimonies  of  Scripture  we  receive  not  in  the  sense, 
that  only  the  divinity  of  Christ  is  present  with  us  in  the  Christian 
church  and  congregation,  as  if  this  presence  in  no  way  pertained  to 
Christ  according  to  his  humanity.  For  in  this  manner  Peter,  Paul, 
and  all  the  saints  in  heaven, — since  the  divinity,  which  is  every  where, 
dwells  in  them, — would  also  be  present  with  us  on  earth ;  a  fact  which 
the  holy  Scripture,  however,  testifies  concerning  Christ  alone,  and 
concerning  no  other  man.  But  we  maintain  that  by  the  foregoing 
testimonies,  the  majesty  of  the  man  Christ,  is  declared,  which  Christ, 
according  to  his  humanity,  received  at  the  right  hand  of  the  majesty 
and  power  of  God ;  namely,  that  according  to  and  with  this  his 


OF    THE    PERSON    OP    CHRIST.  701 

assumed  human  nature,  he  can  be  and  is  present  wherever  he 
pleases,  and  particularly  that  he  is  present  with  his  church  and  con- 
gregation on  earth,  as  Mediator,  Head,  King,  and  High  Priest  ;  not 
divided,  or  only  in  part,  but  the  whole  person  of  Christ,  to  which 
pertain  both  natures,  the  divine  and  the  human  ;  not  only  according 
to  his  divinity,  but  also  according  to  and  with  his  assumed  human 
nature,  according  to  which  he  is  our  brother,  and  we  are  flesh  of  his 
flesh,  and  bone  of  his  bone,  Eph.  5,  30.  And  indeed,  he  instituted 
his  holy  Supper  for  a  more  certain  assurance  and  confirmation  of  the 
fact  that,  according  to  the  nature  by  which  he  has  flesh  and 
blood,  he  will  be  with  us,  will  dwell  in  us,  will  operate  in  us,  and  be 
efficacious. 

Upon  such  incontrovertible  grounds,  Dr.  Luther,  of  sacred  memory, 
has  written  concerning  the  majesty  of  Christ  according  to  his  human 
nature. 

In  his  Larger  Confession  concerning  the  Supper  of  the  Lord,  he 
writes  thus  in  reference  to  the  person  of  Christ :  *  "  But  now  he  is  such 
a  man,  namely,  who  is  supernaturally  one  person  W'ith  God,  and  apart 
from  this  mm  there  is  no  God  ;  hence  it  must  follow  that  ac- 
cording to  that  third  supernatural  mode  also,  he  is  and  may  be  in  all 
places  wherever  God  is,  and  all  is  thoroughly  full  of  Christ,  even 
according  to  his  humanity,  not  in  that  first  corporeal,  comprehensi- 
ble mode,  but  according  to  the  supernatural,  divine  mode. 

"  For  here  you  must  pause  and  say,  that  according  to  his  divini- 
ty, wherever  he  is,  there  Christ  is  a  natural,  divine  person,  and  is 
also  there  naturally  and  personally ;  as  indeed  his  conception  in  his 
mother's  womb  shows.  For  if  he  be  the  Son  of  God,  he  must  he 
naturally  and  personally  in  his  mother's  womb,  and  must  become 
man.  Now,  if  he  is  naturally  and  personally,  where  he  is,  there  he 
must  also  be  man  ;  for  in  Christ  there  are  not  two  separated  persons, 
but  there  is  only  one  person.  Wherever  this  is,  there  it  is  the  one 
undivided  person.  And  in  whatsoever  place  you  can  rio-htly  say, 
God  is  here,  there  you  must  also  say,  the  man  Christ  is  here. 
And  if  you  would  point  out  any  place  where  God  might  be,  and  not 
the  man,  the  person  would  already  I)e  divided,  because  I  could  then 
say  with  truth,  here  is  God  wlio  is  not  man,  and  who  has  never  yet 
become  man. 

"  But  I  cannot  have  such  a  God.  For  from  this  it  would  fol- 
low that  space  and  situation  separate  the  two  natures  from  each 
other,  and  divide  the  person,  whereas  not  death,  nor  all  the  devils 


■? 


•Tom.  2,  Wittemb.,  German,  fo\.  191. 


702  FORMULA   OP    CONCORD. — DECLARATION. 

are  able  to  divide  or  separate  them.  And  indeed,  such  a  Christ 
would  be  of  little  value  to  me,  who  could  only  be  at  one  single 
place  at  one  time  a  divine  and  a  human  person,  and  who  at  all  other 
places  must  be  a  separate  God  merely,  and  a  divine  person  with- 
out humanity.  No,  friend,  wherever  you  place  God  for  me,  there 
you  must  also  place  the  humanity  in  connection  ;  for  the  two  natures 
in  Christ  can  neither  be  separated  nor  divided  :  they  have  become 
one  person  in  Christ,  and  the  Son  of  God  does  not  separate  from 
himself  the  assumed  humanity." 

In  his  small  work  on  the  last  words  of  David,*  Dr.  Luther,  a  little 
before  his  death,  wrote  thus :  "  According  to  the  other,  the  tem- 
poral, human  birth,  the  eternal  power  of  God  was  also  given  unto 
him,  but  in  time,  and  not  from  eternity.  For  the  humanity  of  Christ 
has  not  been  from  eternity,  like  the  divinity,  but,  according  to  our 
compulation,  Jesus  the  Son  of  Mary  is  now  1543  years  of  age. 
But  from  that  moment,  in  which  the  divinity  and  humanity  were 
united  in  one  person,  the  man,  the  Son  of  Mary,  truly  is,  and  is  called 
the  omnipotent,  eternal  God ;  who  has  eternal  power,  who  created  and 
preserves  all  things,  per  commuyiicationem  idiomatum,  because  with 
the  divinity,  he  is  one  person,  and  is  also  true  God.  Concerning 
this,  he  says :  '  All  things  are  delivered  unto  me  of  my  Father,' 
Matt.  11,  27.  And  in  another  place  :  '  All  power  is  given  unto  me 
in  heaven  and  in  earth,'  Matt.  28,  18.  Who  is  he  that  says :  '  Unto 
me  V  Unto  me,  Jesus  of  Nazareth,  the  Son  of  Mary,  and  born  as 
man.  From  eternity  I  have  this  power  of  the  Father,  before  I  be- 
came man.  But  when  I  became  man,  I  received  it  in  time  accord- 
ing to  the  humanity,  and  held  it  concealed  until  my  resurrection  and 
.  ascension,  when  it  was  to  be  manifested  and  declared  ; — as  Paul, 
Rom.  1,  4,  writes :  '  He  was  declared  to  be  the  Son  of  God  with 
power  ;'  "  John  uses  the  term  glorijied,  John  17, 10. 

Similar  testimonies  are  found  in  the  writings  of  Dr.  Luther,  but 
especially  in  his  book  entitled :  That  these  words  (this  is  my  body) 
remain  ^ins  ha  ken,  and  in  his  Larger  Confession  concerning  the  holy 
sacrament  of  the  Lord's  Supper.  To  these  writings,  as  being 
well-founded  explanations  concerning  the  majesty  of  Christ  at  the 
righ  hand  of  God  and  of  his  testament,  we  refer,  for  the  sake  of 
brevity,  in  this  article  as  well  as  in  the  article  concerning  the  holy 
Supper  of  the  Lord,  as  we  have  already  stated. 

We,  therefore,  regard  it  as  a  pernicious  error,  to  take  away  that 
majesty  from  Christ  according  to  his  humanity.     For  in  this  way 


*  Tom.  5,  Wittemb.,  German,  fol.  515. 


OF   THE   PERSON   OF    CHRIST.  703 

Christians  are  deprived  of  their  chief  consolation,  which  they  derive 
from  the  aforenamed  promises  concerning  the  presence  and  indwell^ 
ing  of  their  Head,  their  King,  and  High  Priest,  who  has  promised 
them  that  not  only  his  divinity  should  be  with  them,  (which  to  us 
miserable  sinners  is  as  a  consuming  fire  to  dry  stubble,)  but  he,  yea 
he,  the  man  who  conversed  with  the  disciples,  who  tasted  every 
kind  of  tribulation  in  his  assumed  human  nature,  and  who,  from  that 
circumstance,  can  have  compassion  on  us,  as  on  men  who  are  his 
brethren,  will  be  with  us  in  all  our  afflictions,  even  arrayed  in  that 
nature  according  to  which  he  is  our  brother,  while  we  are  flesh  of 
his  flesh. 

Wherefore,  with  one  consent,  we  reject  and  condemn  with  our  lips 
and  our  hearts,  as  repugnant  to  the  Prophetic  and  Apostolic  Scrip- 
tures, to  the  authentic  Symbols,  and  to  our  Christian  Augsburg 
Confession,  all  errors,  opposed  to  the  doctrine  which  we  have  now 
laid  down  ;  such  as  these  : 

1.  If  it  should  be  believed  or  taught  by  any  one,  that  the  human 
nature,  on  account  of  the  persona]  union,  is  mingled  with  the  divine, 
or  changed  into  the  same. 

2.  That  the  human  nature  in  Christ  is  every  where  present  in  the 
same  manner  as  the  divinity  is,  namely,  as  an  infinite  essence,  through 
the  essential  power  and  property  of  its  own  nature. 

3.  Again,  that  the  human  nature  in  Christ  has  become  equal  to 
the  divine  nature  in  its  substance  and  essence,  or  in  its  essential 
attributes. 

4.  Again,  that  the  humanity  of  Christ  is  locally  expanded  into  all, 
places  in  heaven  and  on  earth, — a  thing  which  is  not  to  be  attribu- 
ted  even  to  the  divinity.  But  that  Christ  by  his  divine  omnipotence  * 
can  be  present  where  he  pleases  with  his  body,  (which  he  has  placed 
at  the  right  hand  of  the  majesty  and  powder  of  God,)  especially  where 
he  has  promised  to  be  present,  as  in  the  holy  Supper,  this  indeed  his 
omnipotence  and  wisdom  can  eff'ect,  without  a  transmutation  or  an 
abolition  of  his  true  human  nature. 

5.  Again,  that  the  human  nature  in  Christ  alone  has  suffered  for 
us,  and  redeemed  us,  with  which  nature  the  Son  of  God  should  have 
had  no  communication  at  all  in  the  passion. 

6.  Again,  that  Christ  according  to  his  divine  nature  alone,  is  pres- 
ent with  us  on  earth,  in  the  preached  Word  and  in  the  holy  Sacra- 
ments, where  they  are  legitimately  used,  and  that  this  presence  of 
Christ  does  by  no  means  concern  his  assumed  human  nature. 

7.  Again,  that  the  assumed  human  nature  in  Christ  has  no  com- 
munication at  all,  in  deed  and  in  truth,  with  the  divine  virtue,  power. 


'U 


704  FORMULA   OP    CONCORD. — DECLARATION. 

wisdom,  majesty,  and  glory ;  but  that  it  has  in  common  only  the 
titles  and  names. 

These  errors,  and  all  that  is  contrary  and  adverse  to  the  doctrine 
here  stated,  we  reject  and  condemn  as  repugnant  to  the  pure  Word 
of  God,  the  holy  Prophetic  and  Apostolic  Scriptures,  and  to  our 
Christian  Faith  and  Confession.  And  since  in  the  holy  Scripture, 
Christ  is  called  a  mystery,  against  which  all  heretics  dash  their 
heads,  we  admonish  all  Christians  not  to  pry  curiously  into  these 
mysteries  with  their  human  reason ;  but  with  the  beloved  Apostles, 
simply  to  believe,  to  close  the  eyes  of  their  reason,  to  bring  into 
captivity  every  thought  to  the  obedience  of  Christ,  (2  Cor.  10,  5,) 
and  to  console  themselves  in  him ;  and  thus  to  rejoice  without  ceas- 
ing, that  our  flesh  and  blood  m  Christ  are  placed  so  high  at  the 
right  hand  of  the  majesty  and  almighty  power  of  God.  Thus  we 
shall  find  assuredly  permanent  consolation  in  all  adversity,  and  be 
well  secured  against  pernicious  errors. 

IX.  OF  CHRIST'S  DESCENT  INTO  HELL. 

Since  various  explanations  of  the  article  concernino-  Christ's  de- 
scent into  hell,  are  found  among  the  ancient  Christian  teachers,  as  w^ell 
as  among  some  of  our  divines,  we  leave  the  matter  in  the  simple  form 
in  which  it  appears  in  the  Apostles'  Creed,  to  which  Dr.  Luther  re- 
fers in  his  sermon  delivered  in  the  Castle  at  Torgau,  A.  D.  1533,* 
concerning  Christ's  descent  into  hell ;  for  in  that  Symbol  we  make 
this  confession  :  "  I  believe  in  Christ  the  Lord,  the  Son  of  God,  who 
died,  and  was  buried,  and  descended  into  hell."  In  this  confession 
we  perceive  that  the  burial  of  Christ  and  his  descent  into  hell,  are 
distinguished  as  different  articles.  We  therefore,  in  simplicity,  be- 
lieve that  the  whole  person,  God  and  man,  after  his  burial,  descended 
into  hell,  and  destroyed  its  power,  conquered  the  devil,  and  took  away 
all  his  power.  But  in  reference  to  the  manner  in  which  this  was 
effected,  we  should  not  bewilder  ourselves  with  wild  and  daring 
thoughts.  For  this  article  can  be  as  little  comprehended  by  human 
reason  and  the  senses,  as  the  preceding  one  with  respect  to  the  man- 
ner in  which  Christ  is  seated  at  the  right  hand  of  the  almighty  power 
and  majesty  of  God  ;  but  it  must  be  simply  believed,  and  the  Word 
of  God  is  to  be  strictly  adhered  to.  And  thus  we  retain  the  sound 
doctrine,  and  have  the  consolation,  that  neither  the  devil  nor  hell 
can  ensnare  or  injure  us  or  any  one  who  believes  in  Christ. 

•  Tom.  6.  oper.  Jen.  fol.  76-78. 


7()r> 


X.  OF  CHURCH  USAGES  OR  CEREMONIES, 

COMMONLY    CALLED    ADIAPHORA,    OR    THINGS    INDIFFERENT. 

Among  some  theologians  of  the  Augsburg  Confession,  a  contro- 
versy has  Hkewise  arisen  concerning  those  ceremonies  or  churchy 
usages  which  are  neither  commanded  nor  prohibited  in  the  Word  of\  ^^^ 
God,  but  are  introduced  into  the  church  for  the  purpose  of  preserv-*"'*^ 
ing  good  order  and  decorum,  or  other  Christian  disciphne.  The  one 
party  maintained,  that  in  times  of  persecution,  when  it  may  be  ne- 
cessary to  make  known  our  confession,  even  if  the  enemies  of  the 
Gospel  do  not  agree  with  us  in  doctrine,  we  might  nevertheless,  with 
clear  conscience,  upon  the  urgent  demand  of  our  adversaries,  re- 
establish certain  abrogated  ceremonies,  which  are  things  indid'erent 
in  themselves,  neither  commanded  nor  prohibited  of  God  ;  and  thus 
conform  to  them  in  such  adiaphora,  or  indifferent  things.  But  the 
other  party  contended,  that  in  times  of  persecution,  when  a  confes- 
sion of  faith  is  required,  we  can  by  no  means,  without  violating  the 
conscience,  and  without  injuring  divine  truth,  yield  to  our  adversa- 
ries ;  especially,  when  they  exact  such  a  compliance  for  the  purpose 
of  suppressing  the  pure  doctrine,  and  of  gradually  introducing  their 
own  false  doctrine  into  our  churches  again,  either  by  open  violence 
and  force,  or  by  secret  machinations. 

For  the  purpose  of  explaining  this  controversy,  and,  by  the  grace  of 
God,  of  determining  it  fully,  we  shall  give  the  Christian  reader  the 
following  simple  statement  respecting  it : 

If  such  things  are  proposed  under  the  title  and  character  of  things 
external  and  indifferent,  which,  although  they  be  concealed  under  a  false 
color,  are  nevertheless  really  adverse  to  the  Word  of  God,  they  must 
not  be  regarded  as  things  indifferent  and  discretionary,  but  must 
be  avoided  as  things  that  are  forbidden  of  God.  And  indeed,  among 
things  which  are  really  indifferent  and  discretionary,  those  ceremonies 
must  not  be  numbered,  which  have  the  appeaiance,  (or  assume  the  ap- 
pearance for  the  sake  of  avoiding  persecution,)  as  if  our  religion  dif- 
fered but  little  from  that  of  the  Papists;  or  as  if  the  same  w^re  not 
most  offensive  to  us;  or  when  these  ceremonies  are  required  or  re-es- 
tablished with  a  view  to  unite  the  two  conflicting  religions,  and  to  form 
them  into  one  body;  or  when  there  is  danger  of  thereby  returning  to 
Popery,  and  of  departing  from  the  pure  doc^trine  of  the  Gospel  and  from 
true  religion;  or  when  these  tesults  may  gradually  ensue. 

For  in  such  cases,  that  which  Paul  writes,  shall  and  must  have  its 
authority:  "Be  yenol  uiicqually  yoked  together  with  unbelievers;  for 

■  "89 


ejt^-^ 


at^  a 


/ 


706 


FORMULA    OF    CONCOKD. DECLARATION. 


what  communion  hath  hght  with  darkness?"  "Wherefore,  come 
out  from  among  them,  and  be  ye  separate,  saith  the  Lord,"'  2  Cor, 
6,  14,  17. 

And  in  hke  manner,  things  which  are  unnecessary,  and  which  may 
be  regarded  as  fooUsh  spectacles,  not  tending  to  the  preservation  either 
of  good  order,  or  of  Christian  disciphne,  or  of  evangelical  prosperity 
in  the  church,  are  not  truly  indifferent,  or  adiaphora. 

But  in  reference  to  things  which  are  really  adiaphora,  or  indiffer- 
ent, (as  explained  above,)  we  believe,  teach,  and  confess,  that  such  cer- 
emonies, in  and  of  themselves,  arc  not  divine  service,  nor  any  part  of  it, 
but  must  be  duly  distinguished  from  it.     For  thus  it  is  written:  "In 
vain  they  do  worship  me,  teaching  for  doctrines  the  commandments  of 
men,"  Matt.  15,  9. 
■^     Accordingly,  we  believe,  teach,  and  confess,  that  in  all  places  and 
/  at  all  times,  the  church  of  God  has  authority  and  power,  according  to 
I  circumstances,  to  alter,  to  diminish,  or  to  increase  these  ceremonies,  if 
'  it  is  done  decently  and  in  order,  without  levity  and  offence,  as  it  may 
at  any  time  be  deemed  most  useful,  profitable,  and  conducive  to  good 
I  order,  Christian  discipline,  evangelical  propriety,  and  to  the  edification 
■jLof  the  church.    And  how  fiir,  in  these  outward  and  indifferent  things, 
I  we  can  with  good  conscience  concede  and  yield  to  the  weak  in  faith, 
Paul  teaches,  Rom,  14, 21,  and  indicates  by  his  example,  Acts  16,3, 
andch.21,26,andlCor.  9, 19. 

We  also  believe,  teach,  and  confess,  that  in  a  time  when  a  confession 
of  divine  truth  is  required,  namely,  when  the  enemies  of  the  Word  of 
God  desire  to  suppress  the  pure  doctrine  of  the  holy  Gospel,  the  whole 
church  of  God,  yes,  every  Christian,  but  especially  the  ministers  of  the 
Word,  as  the  overseers  of  the  church  of  God,  are  under  obhgation,  by 
virtue  of  the  divine  Word,  to  confess,  not  only  in  words,  but  also  in, 
deeds  and'  in  acts,  the  doctrine  and  all  that  pertains  to  the  entire  sys- 
tem of  religion,  freely  and  openly.  And  in  this  case,  we  believe  that 
even  in  these  indifferent  things,  they  should  neither  yield  to  their  adver- 
saries, nor  permit  these  things  to  be  forced  upon  themselves  by  the  ene- 
my, either  by  violence  or  secret  artifice,  to  the  detriment  of  the  right 
service  of  God,  and  to  the  introduction  and  establishment  of  idolatry. 
For  thus  it  is  written:  "Stand' fast,  therefore,  in  the  liberty  where- 
with Christ  hath  made  us  free,  and  be  not  entangled  again  with  the 
yoke  of  bondage,"  Gal.  5, 1.  Again:  "And  that  because  of  false 
brethren  unawares  brought  in,  who  came  in  privily  to  spy  out  our  lib- 
erty which  we  have  in  Christ  Jesus,  that  they  might  bring  us  into 
bondage;  to  whom  we  gave  place  by  subjection,  no  not  for  an  hour, 
that  the  truth  of  the  Gospel  might  continue  with  you,"  Gal.  2,  4,  5^ 


OP    CHURCH    USAGES   OR    CEREMONIES.  707 

And  in  this  place  Paul  speaks  concerning  circumcision,  which  at  that 
time  was  made  a  discretionary  and  inditlerent  thing,  1  Cor.  7, 18.  And 
at  another  time  it  was  employed  in  spiritual  liberty  by  Paul,  Acts  16, 3. 
But,  when  the  fiilse  apostles  required  and  misused  circumcision  for  the 
confirmation  of  their  false  doctrine,  as  if  the  works  of  the  law  were 
necessary  to  righteousness  and  salvation,  Paul  declares  that  he  would 
not  give  place  for  a  single  hour,  so  that  the  truth  of  the  Gospel  might 
continue. 

Thus  Paul  yields  and  gives  place  to  the  weak  in  faith,  in  meat,  and 
times,  or  days,  Rom.  14, 6.  But  to  the  ftilse  apostles,  who  wish  to  im- 
pose these  observances  upon  the  conscience,  as7iecessari/  things^  he  will 
not  yield,  even  in  things  which  are  discretionary  anil  indifferent  in 
themselves:  "Let  no  man,  therefore,  judge  you  in  meat, or  in  drink, 
or  in  respect  of  a  holy-day,"  Col.  2, 16.  And  when  in  such  a  case, 
Peter  and  Barnabas  yielded  to  some  extent,  Paul  openly  rebuked  them 
as  those  who  "walked  not  uprightly,  according  to  the  truth  of  the 
Gospel,"  Gal.  2, 14 

For  here  we  are  no  longer  concerned  about  things  external  and  in- 
different, which  according  to  their  nature  and  essence  are,  and  continue 
to  be  free  in  themselves,  and  accordingly  admit  neither  of  a  command 
nor  of  a  prohibition,  either  to  use  or  to  omit  them  ;  but  first  of  all,  the 
great  article  of  our  Christian  faith  is  here  concerned,  as  the  Apostle  tes- 
tifies :  "  That  the  truth  of  the  Gospel  might  continue,"  Gal.  2,  5.  For 
the  truth  of  the  Gospel  isobscuredand  perverted,  when  tbeseindifferent 
tilings  are  imposed  on  our  conscience  by  any  constraint  or  command, 
since  these  indifferent  things  are  then  either  openly  required  for  the 
confirmation  of  false  doctrine,  of  superstition,  and  of  idolatry,  and  for 
the  suppression  of  the  pure  doctrine  and  of  Christian  liberty,  or  arc  at 
least  regarded  as  misused  for  this  purpose  by  the  adversaries. 

Here  is  involved,  moreover,  the  article  concerning  Christian  liber- 
ty, which  the  Holy  Spirit  through  the  mouth  of  the  holy  Apos- 
tle, so  earnestly  commanded  his  church  to  retain,  as  has  just  been 
stated.  For,  as  soon  as  this  article  is  weakened,  and  human  tradi- 
tions are  obtruded  by  constraint  on  the  church  as  necessary,  as  if  tlie 
omission  of  these  were  wrong  and  sinful,  the  way  to  idolatry  is 
alreafly  opened,  by  which  human  commands  will  afterwards  be  ac- 
cumulated, and  be  held  as  divine  service,  not  only  equal  to  the  oom- 
mandraents  of  God,  but  even  superio^r  to  them. 

Thus  too,  by  this  concession  and  conformity  in  external  things, 
when  there  is  not,  previously,  a  union  in  doctrine  effected  in  a  Chris- 
tian manner,  the  idolatrous  are  confirmed  in  their  idolatry*,  butoa 
the  contrary,  thosf^  who  truly  -believe  int.^hrist,  are  grieved  aad  ©i^ 


708  FORMULA  OP  CONCORD. DECLARATION. 

fended,  and  weakened  in  their  faith :  both  of  which  effects  every 
Christian,  who  regards  the  happiness  and  salvation  of  his  soul,  is  un- 
der obligation  to  endeavor  to  avoid,  as  it  is  written  :  "  Wo  unto  the 
world  because  of  offences !"  Matt.  18,7.  Again,  "Whoso  shall 
offend  one  of  these  little  ones  which  believe  in  me,  it  were  better  for 
him  that  a  millstone  were  hanged  about  his  neck,  and  that  he  were 
drowned  in  the  depth  of  the  sea,"  Matt.  18,  6. 

But  that  especially,  which  Christ  declares,  should  be  considered : 
"  Whosoever  therefore  shall  confess  me  before  men,  him  will  I  con- 
fess also  before  my  Father  which  is  in  heaven,"  Matt.  10,  32. 

And  that  such  has  ever  been  the  faith  and  confession  of  the  prin- 
cipal teachers  of  the  Augsburg  Confession,  (in  whose  footsteps  we 
walk,  and  in  which  confession,  by  the  grace  of  God,  we  intend  to 
persevere,)  the  following  testimonies  demonstrate,  taken  from  the 
Smalcald  Articles,  which  were  written  and  subscribed  A.  D.  1537. 

Testimonies  from  the  Smalcald  Articles,  Ji.  D.  1537. 

With  respect  to  this  matter  the  Smalcald  Articles  declare  thus:  * 
"We  by  no  means  admit  that  they  (the  Papistical  bishops)  are  the 
church,  for  they  are  not ;  and  we  shall  likewise  not  listen  to  that  which 
they  command  or  forbid  in  the  name  of  the  church.  For,  praise  be 
to  God,  a  child  of  seven  years  old  knows  what  the  church  is,  namely, 
holy  believers,  and  the  lambs  who  hear  the  voice  of  their  shepherd." 
And  a  little  before :  f  "  If^  the  bishops  would  faithfully  discharge  their 
office,  and  take  due  care  of  the  church  and  the  Gospel,  they  might, 
for  the  sake  of  charity  and  tranquillity,  not  however  from  necessity, 
be  allowed  the  privilege  of  ordaining  and  confirming  us  and  our 
preachers ;  yet,  with  this  condition,  that  all  unchristian  masking, 
mummery,  and  jugglery  should  be  removed.  But,  since  they  neither 
are  nor  wish  to  be  true  bishops,  but  political  lords  and  princes,  who 
will  neither  preach,  nor  teach,  nor  baptize,  nor  administer  the  Sacra- 
ment, nor  transact  any  work  or  office  in  the  church,  but  force,  per- 
secute, and  condemn  those  who  are  called  to  this  office,  the  church 
must  not,  on  their  account,  remain  destitute  of  ministers." 

And,  in  the  article  concerning  Popery,  the  Smalcald  Articles  de- 
clare thus :  "  Therefore,  as  little  as  we  can  adore  the  devil  as  a 
Lord  or  God,  so  little  can  we  tolerate  his  apostle,  the  Pope  or  Anti- 


*  In  the  article  concerning  the  church,  see  page  389. 
f  Concerning  consecration  and  vocation,  see  page  388. 


OF    CHURCH    USAGES    OR    CEREMONIES.  709 

Christ,  as  head  and  lord  in  his  kingdom.  For  falsehood  and  murder, 
eternal  destruction  of  body  and  of  soul,  is  his  Papal  government 
chiefly,"  page  375. 

And  in  the  treatise  concerning  the  Power  and  Primacy  of  the  Pope, 
which  was  appended  to  the  Smalcald  Articles,  and  subscribed  with 
their  own  hands,  by  the  theologians  who  were  present  at  that  time, 
we  find  these  words :  "  No  one  shall  encumber  the  church  with  his 
own  ordinances,  and  no  one's  power  or  reputation  shall  avail  more 
than  the  Word  of  God,"  page  394. 

And  a  little  afterwards :  '•'  Inasmuch,  then,  as  these  things  are  so, 
all  Christians  should  be  fully  on  their  guard,  lest  they  make 
themselves  partakers  of  this  impious  doctrine,  blasphemy,  and  unjust 
cruelty ;  and  should  witlidraw  from  tlie  Pope  and  his  members 
or  accomplices,  as  from  the  kingdom  of  Anti-christ,  and  execrate  it, 
as  Christ  has  conunanded  :  'Beware  of  false  prophets,'  Matt.  7,  15. 
And  Paul,  Tit.  3, 10,  commands  :  'A  man  that  is  a  heretic,  after  the 
first  and  second  admonition,  reject.'  And  2  Cor.  6,  14,  he  says : 
'Be  ye  not  unequally  yoked  together  with  unbelievers  ;  for  what  fel- 
lowship hath  righteousness  with  unrighteousness  ?' 

"It  is  grievous,  indeed,  for  a  person  to  separate  himself  from  so  many 
countries  and  people,  and  to  maintain  this  doctrine :  but  here  stands 
the  command  of  God,  that  each  one  should  be  on  his  guard,  and  not 
be  an  accomplice  with  those  who  promulgate  false  doctrines  or 
defend  them  with  cruelty,"  page  400. 

Thus  too,  Dr.  Luther,  in  another  writing,  set  forth  his  opinion 
and  instructed  the  church  of  God,  respecting  ceremonies  in  general, 
and  also  indiiferent  things  in  particular,  Tom.  3,  Jen.,fol.  523,  in 
the  year  1530 ;  see  also  the  German,  Tom.  5,  Jen. 

From  these  explanations  every  one  can  understand  what  may  be 
done  or  omitted  with  a  good  conscience,  in  things  indifferent,  by  a 
Christian  congregation,  and  by  every  Christian,  and  chiefly  by  every 
minister,  particularly  in  a  time  when  it  is  necessary  tliat  he  should 
make  a  public  confession  of  his  faith,  in  order  that  God  may  not  be  dis- 
pleased, or  love  be  violated,  or  the  enemies  of  the  Word  of  God  be 
strengthened,  or  the  weak  in  foith  be  offended. 

1.  Accordingly,  we  reject  and  condemn  as  an  error,  when  human 
traditions  are  held  in  themselves  to  be  a  divine  service,  or  any 
part  of  it. 

2.  We  also  reject  and  condemn  it  as  an  error,  w^hen  these  traditions 
are  obtruded  with  constraint,  as  necessary  to  be  observed  by  the 
church  of  God. 

3.  We  likewise  repudiate  and  condemn  as  an  error,  the  opinion  of 


u'^oO'i'o^cK^  ^^Mi^r^  ^ 


710 


FORMULA    OF    CONCORD. DECLARATION. 


•^ . 


those  who  maintain,  that  in  times  of  persecution  we  may  yield  to  the 
enemies  of  the  holy  Gospel,  (which  would  cause  the  truth  to  suffer 
detriment,)  or  conform  to  them  in  these  adiaphora  or  things  in- 
different. 

4.  In  like  manner  we  regard  it  as  a  sin  deserving  punishment,  if 
in  times  of  persecution,  any  thing,  either  in  things  indifferent,  or  in 
doctrine  and  in  matters  connected  with  religion,  be  actually  done, 
contrary  and  in  opposition  to  the  Christian  Confession,  for  the  sake 
of  the  enemies  of  the  Gospel. 

O.  We  also  reject  and  condemn  the  error  of  those  who  abolish 
these  indifferent  things,  and  who  believe  that  the  congregation  of  God 
should  not  be  at  liberty,  at  any  time  and  place,  to  use  one  or  more  of 
these  according  to  their  circumstances,  in  Christian  liberty,  as  it 
maybe  most  usefid  for  the  church. 

In  this  manner  the  congregations,  on  account  of  dissimilitude  of 
ceremonies,  when  in  Christian  liberty  one  observes  more  or  less  of 
these  than  the  other,  should  not  condemn  one  another,  if  they  are 
otherwise  united  with  each  other  in  doctrine  and  in  all  doctrinal  arti- 
cles, as  also  in  a  right  use  of  the  holy  Sacraments,  according  to  the 
w'ell  known  saying :  Dissonantia  jejunii  non  dissolvit  consonantiam 
fidei ;  that  is,  a  difference  in  fasts  does  not  destroy  the  agreement  in 
matters  of  faith. 


XI.  OF  GOD'S  FOREKNOWLEDGE  AND  ELECTION. 

Concerning  the  eternal  election  of  the  children  of  God,  no  public^ 
offensive,  and  prolix  controversy  has  hitherto  arisen  among  the  theo- 
logians of  the  Augsburg  Confession.  But,  since  in  other  places  this 
article  has  been  made  a  subject  of  serious  contention,  and  since  it  is 
slightly  agitated  by  some  among  us  also,  and  has  not  always  been  set 
forth  by  theologians,  with  uniformity  of  expression,  we  have  there- 
fore, by  the  grace  of  God,  in  order  to  prevent  disunion  and  dissension 
amono-  our  posterity,  so  far  as  it  lies  in  our  power,  desired  to  insert  an 
explanation  of  the  subject  here,  that  it  might  be  known  to  all,  what 
our  unanimous  doctrine,  faith,  and  confession  are  concerning  this  arti- 
cle. For,  the  doctrine  concerning  this  article,  if  it  be  set  forth  accord- 
ino-  to  the  analogy  of  the  divine  Word,  neither  can  nor  should  be  re- 
crarded  as  useless  or  unnecessary,  much  less  as  offensive  or  injurious, 
since  the  holy  Scriptures  mention  this  article  not  only  at  one  place  cas- 
ually, but  copiously  treat  and  inculcate  it  in  many  places.  Nor  should 
the  doctrine  of  the  divine  Word  be  neglected  or  rejected  on  account  of 
the  abuse  or  errors  of  others,  but  much  rather  should  the  true  sense  in 


OP    FOREKNOWLEDGE    AND    ELECTION.  711 

reference  to  this  matter  be  explained  according  to  the  authority  of  the 
Scripture,  for  the  purpose  of  averting  all  abuses  and  errors.  Accord- 
ingly, the  simple  import  and  substance  of  the  doctrine  concerning-  this 
article,  are  comprehended  in  the  following  paragraphs  : 

In  the  first  place,  the  difference  between  the  eternal  forehiowledge 
of  God  and  the  eternal  election  of  his  children  to  everlasting  salva- 
tion, must  be  accurately  observed.  For  the  prescience  or  foresight 
of  God,  by  which  he  sees  and  knows  all  things  before  they  occur,  and 
which  is  called  the  foreknoivledge  of  God,  extends  to  all  creatures, 
the  good  and  the  bat! :  namely,  he  sees  and  knows  all  things  before, — 
that  which  now  is  or  will  be,  that  which  now  occurs  or  will  occur, 
whether  it  be  good  or  bad,  since  before  Got!  all  things,  whether  they 
be  past  or  future,  are  manifest  and  present.  For  thus  it  is  written: 
"Are  not  two  sparrows  sold  for  a  farthing?  and  one  of  them  shall 
not  fall  on  the  ground  without  your  Father,"  Matt.  10,  29.  And 
Psalm  139, 16  :  "  Thine  eyes  did  see  my  substance,  yet  being  un])er- 
fect;  and  in  thy  book  all  my  members  were  written,  which  in  continu- 
ance were  fiishioned,  when  as  yet  there  was  none  of  them."  Ao-ain, 
Isa.  o7,  28  :  "I  know  thy  abode,  and  thy  going  out,  and  thy  coming 
in,  and  thy  rage  against  me." 

But  the  eternal  election  or  predestination  of  God,  that  is,  the 
ordaining  of  God  unto  salvation,  does  not  pertain  both  to  the  good 
and  to  the  bad,  but  only  to  the  children  of  God,  who  were  elected 
and  ordained  to  eternal  life,  before  the  foundation  of  the  world,  as 
Paul,  Eph.  1,  4,  5,  declares:  "  He  hath  chosen  us  in  Christ  Jesus, 
and  predestinated  us  unto  the  adoption  of  children." 

The  foreknowledge  of  God  foresees  evils  also,  and  knows  them 
before  they  happen,  but  this  is  not  to  be  understood  as  if  it  were 
God's  gracious  will  that  they  should  occur.  But  that  which  the 
perverse  and  evil  will  of  the  devil  and  of  men,  proposes  and  desires 
to  do,  God  foresees  and  foreknows.  And  this  foreknowledge,  even 
in  evil  things  and  deeds,  continues  to  act  in  its  proper  mode,  so  that 
God  prescribes  certain  limits  to  these  evils,  which  he  neither  desires 
nor  approves  ;  and  defmite  bounds  are  assigned,  which  they  cannot 
transgress,  and  limits  are  imposed  declaring  how  long  they  may  en- 
dure, and  the  time  and  the  mode  according  to  which  they  shall  again 
be  arrested  and  be  subjected  to  punishment.  And  God  so  regulates 
all  these  things,  that  they  contribute  to  the  glory  of  his  divine  name, 
and  to  the  salvation  of  his  elect,  while  the  wicked  are  confounded  and 
put  to  shame. 

The  foreknowledge  of  (jod,  however,  is  not  the  origin  or  the  cause 
of  evil ;  (for  God  does  not  create  or  cause  evil,  nor  does  he  facilitate  or 


712  FORMULA    OF    CONCORD. DECLARATION. 

promote  it ;)  but  the  wicked,  perverted  will  of  the  devil  and  of  men  is 
the  cause  of  evil.  For  thus  it  is  written :  "  O  Israel,  thau  hast  destroy- 
ed thyself;  but  in  me  is  thine  help,"  Hos.  13,  9.  Again,  Psalm  5,  4: 
"  Thou  art  not  a  God  that  hath  pleasure  in  wickedness." 

But  the  eternal  election  of  God  not  only  foresees  and  foreknows  the 
salvation  of  the  elect,  but  through  his  gracious  will  and  good  pleasure 
in  Christ  Jesus,  is  also  the  cause  which  procures,  works,  facilitates, 
and  promotes  our  salvation  and  whatever  pertains  to  it ;  and  upon 
this  our  salvation  is  so  firmly  grounded  that  "  the  gates  of  hell  shall 
not  prevail  against  it,"  Matt.  16,  18.  For  it  is  written  :  "  Neither 
shall  any  pluck  my  sheep  out  of  my  hand,"  John  10,  28.  And  again, 
Acts  13,  48:  "And  as  many  as  were  ordained  to  eternal  life  believed." 

And  yet  this  eternal  election  or  ordination  of  God  to  everlasting 
life,  must  not  be  contemplated  merely  in  the  secret,  inscrutable, 
council  of  God,  as  if  it  comprehended  nothing  more,  or  required 
nothing  more,  or  as  if  nothing  more  were  to  be  taken  into  considera- 
tion, than  the  fact  that  God  foresees  what  men  and  how  many  will 
secure  salvation,  and  what  men  and  how  many  shall  perish  for- 
ever,— or  as  if  the  Lord  would  institute  a  certain  military  review, 
saying,  this  one  shall  be  saved,  but  that  one  shall  be  lost ;  this  one 
shall  persevere  to  the  end,  but  that  one  shall  not  persevere. 

For,  from  this  opinion,  many  derive  and  adopt  strange,  perilous, 
and  pernicious  thoughts,  which  produce  and  confirm  either  security 
and  impenitence,  or  discouragement  and  despair ;  so  that  they  indulge 
in  hazardous  reflections,  saying:  "Since  God  has  predestined  his 
elect  to  salvation,  before  the  foundation  of  the  world,  Eph.  1,  4,  5, 
and  God's  election  cannot  fiiil,  or  be  obstructed  or  changed  by  any 
one,  Isa.  14,  27  ;  Rom.  9,  19,  if,  therefore,  I  am  elected  to  salvation, 
it  cannot  be  impaired,  even  if  I  commit  every  manner  of  sin  and  shame 
Avithout  repentance,  even  if  I  do  not  regard  the  Word  and  Sacra- 
ments, nor  concern  myself  about  repentance,  faith,  prayer,  or  pie- 
ty ; — for  I  shall  and  must  nevertheless  be  saved,  because  the  election 
of  God  must  stand  ;  but  if  I  am  not  predestined,  it  will  avail  nothing 
even  if  I  do  adhere  to  the  Word,  repent,  believe,  &c.,  for  I  can 
neither  hinder  nor  change  the  predestination  of  God." 

And  such  thoughts  may  arise  in  the  minds  even  of  the  pious — al- 
though through  the  grace  of  God  they  repent,  believe,  and  have  a 
desire  to  live  piously — when  they  thus  address  themselves:  "If  you 
are  not  elected  to  salvation  from  eternity,  it  is  all  still  in  vain."  And 
especially  do  these  thoughts  present  themselves,  when  the  individual 
takes  into  consideration  his  own  weakness,  and  views  the  examples 
of  those  who  persevered  not,  but  afterwards  fell  away. 


OF  foreknowlilduil  a>"d  election.  713^ 

In  opposition  to  this  false  opinion  and  to  these  perilous  thoughts^ 
the  following  most  firm  position  should  be  taken,  which  is  sure,  and 
cannot  deceive  our  expectation,  namely  :  It  is  certain,  "  all  Scrip- 
ture is  given  by  inspiration  of  God,"  not  to  contribute  to  a  feeling 
of  security,  and  to  impenitence,  but  to  be  "  profitable  for  doctrine, 
for  reproof,  for  correction,  for  instruction  in  righteousness,"  2  Tim. 
3, 16.  It  is  also  certain,  that  all  things  in  the  Word  of  God  are  pre- 
scribed unto  us,  not  to  drive  us  into  despair,  but  "  that  we,  through 
patience  and  comfort  of  the  Scriptures,  might  have  hope,"  Rom. 
15,  4.  Wherefore,  it  is  without  any  doubt,  that  that  in  no  way  is 
the  sound  sense,  or  the  legitimate  use  of  the  doctrine  concerning 
the  eternal  predestination  of  Got! ;  by  Vvhich  either  impenitence  or 
despair  is  excited  or  confinnetl.  Nor  is  this  doctrine  set  forth  in  the 
Scripture  in  any  other  manner,  than  to  direct  us  to  the  Word  of  God, 
Eph.  1,  13  ;  1  Cor.  1,  7,  8;  to  admonish  us  to  repentance,  2  Tim. 
3,  16  ;  to  encourage  us  to  godliness,  Eph.  ] ,  4,  13  ;  John  15,  3  ;  to 
strengthen  our  faith^and  to  assure  us  of  our  salvation,  Eph.  1,  4, 13  ^ 
John  10,  28;  2Thess.2,13. 

Wherefore,  if  we  would  reflect  and  discourse  correctly  and  with 
advantage  upon  the  eternal  election  or  predestination  and  ordination 
of  the  chilih'en  of  God,  to  everlasting  life,- we  should  accustom  our- 
selves, not  to  speculate  upon  the  bare,  hidden,- secret,  inscrutable 
foreknowledge  of  God,  but  to  meditate  on  it  in  the  manner  in  which 
the  counsel,  the  purpose,  and  ordination  of  God,  in  Christ  Jesus,  who 
is  the  right  and  true  book. of  life,  are  revealed  unto  us  through  the 
Word.  Therefore,  the  whole  doctrine  concerning  the  purpose,  the 
counsel,,  will,  and  ordination  of  God,  belonging  to  our  redemption, 
call,  justification,  and  salvation,should  be  comprised  together.  For 
in  this  manner  Paul  treats  and  explains  this  article,  Rom.  8,  29,  30; 
Eph.  1,4,5.  And  the  same  is  also  taught  by  Christ  in  the  parable,. 
Matt.  22,  1-14;  namely,  that  in  his  counsel  and  purpose  God  or- 
dained : 

1.  That  the  human  race  shall  be  truly  redeemed  and  reconciled' 
to  God  through  Christ,  who  by  his  innocent  obedience,  suffering,. 
and  death,  has  merited  for  us  that  lighteousness  which  avails  before 
God,  and  eternal  life. 

2.  That  this  merit  of  Christ  and  his  benefits  sliould  be  offered,  ad- 
ministered, and  distributed  to  us,  through  his  Word  and  Sacrament?.. 

3.  That  by  his  Holy  Spirit,  through  the  Word,  when  it  is  preached, 
heard,  and  considered,  he  will  be  efficacious  and  active  in  us,  to  turn' 
our  hearts  unto  true  repentance,  and  to  preserve  us  in  the  true  faith. 

4.  That  he  will  justify  all  those  who  in  true  repentance  embrace' 

00 


714  FORMULA    OK    CONCORD. DECLARATION. 

Christ  in  genuine  faith,  graciously  receive  them,  and  adopt  them  as 
children  and  heirs  of  eternal  life. 

5.  That  he  will  sanctify  those  in  love,  who  are  thus  justified,  as 
St.  Paul,  Eph.  1,  4,  testifies. 

6.  That  he  will  defend  them  in  their  great  weakness,  against  the 
devil,  the  world,  and  the  flesh  ;  will  govern  and  lead  them  in  his 
ways,  and,  if  they  should  stumble,  raise  them  up  again,  and  com- 
fort and  preserve  them  in  trials  and  temptations. 

7.  That  he  will  strengthen  and  extend  in  them  that  o-ood  work 
which  he  has  commenced,  and  preserve  them  unto  the  end,  if  they 
adhere  to  the  Word  of  God,  are  diligent  in  prayer,  persevere  in  the 
grace  of  God,  and  faithfully  use  the  gifts  received. 

8.  That  he  will  finally  render  those  whom  he  has  elected,  called, 
and  justified,  eternally  happy  and  glorious  in  everlasting  life. 

And  in  this  counsel,  purpose,  and  ordination,  God  has  not  only 
prepared  salvation  ia  general,  but  has  mercifully  considered  also  all 
and  each  person  of  tlie  elect,  who  will  ultimately  be  saved  through 
Christ,  has  elected  them  to  salvation,  and  decreed,  that  in  the  man- 
ner now  mentioned,  he  will,  through  his  grace,  gifts,  and  operation, 
bring  them  to  this  salvation,  assist  them  in  it,  promote  it,  and 
strengthen  and  preserve  them. 

All  this,  according  to  the  Scripture,  is  comprehended  in  the  doc- 
trine concerning  the  eternal  election  of  God  to  the  adoption  of  child- 
ren, and  to  everlasting  salvation,  and  should  be  understood  in  this 
article  ;  it  ought  never  to  be  excluded  or  omitted,  when  we  discourse 
®f  the  purpose,  predestination,  election,  and  ordination  of  God  to 
salvation.  And,  if  our  views  are  thus  formed  in  reference  to  this 
article,  agreeably  to  the  Scriptures,  we  can,  by  the  grace  of  God, 
properly  understand  it. 

But  it  belongs  to  a  fuller  explanation  of  this  subject,  and  to  a  sal- 
utary use  of  the  doctrine  concerning  the  predestination  of  God  to 
salvation,  that  we  should  know  (since  only  the  elect  will  be  saved, 
whose  names  stand  written  in  the  book  of  life,)  by  what  means  and 
whence  it  can  be  discerned  who  the  elect  are,  who  can  and  should 
embrace  this  doctrine  to  their  own  consolation. 

In  reference  to  this  point,  we  should  not  judge  according  to  our 
reason,  or  to  the  law,  or  to  any  external  appearance  ;  nor  should  we 
attempt  to  scrutinize  the  concealed,  hidden  depth  of  the  divine  pre- 
destination, but  we  should  attend'  to  the  revealed  will  of  God.  '^  For 
he  has  made  known  unto  us  the  mystery  of  his  will,"  and  brought 
it  to  light  through  Christ,  that  it  might  be  preached,  Eph.  1,  9, 1% 
n  ;  2  Tim.  1,  9,  10. 


OF    FOREKNOWLEDGE    AND    ELECTION.  7^^^ 

But  this  is  revealed  unto  us  thus,  as  Paul,  Rom.  8,  29,  30,  de- 
clares :  "Whom  he  did  predestinate,"  elect  and  ordain,  "them  he 
also  called."  Now  God  does  not  call  without  means,  but  through 
the  Word ;  hence  he  has  commanded  repentance  and  remission  of 
sins  to  be  preached.  And  Paul  also  testifies  the  same  thing,  where 
he  writes:  "  We  are  ambassadors  for  Christ,  as  though  God  did  be- 
seech you  by  us — be  ye  reconciled  to  God,"  2  Cor.  5, 20.  And  the 
guests,  whom  the  king  desired  to  have  at  the  marriage  of  his  son, 
he  caused  to  be  called  by  his  servants  whom  he  sent  forth.  Matt. 
22,  8,  4.  And  the  householder  called  into  his  vineyard,  some  at 
the  first  hour,  others  at  the  second,  third,  sixth,  ninth,  and  even 
the  eleventh  hour.  Matt.  20,  1-6. 

If,  therefore,  we  would  profitably  consider  our  eternal  election  to 
salvation,  we  must  firmly  and  constantly  observe  this  point,  that,  as 
the_ preaching  of  repentance  is  universal,  so  is  also  the  promise  of  the 
Gospel,  that  is,  it  extends  to  all  persons,  Luke  24,  47.  Therefore 
Christ  commanded,  "  that  repentance  and  remission  of  sins  should 
be  preached  in  his  name  among  all  nations."  "  For  God  so  loved 
the  world,  that  he  gave  his  only-begotten  Son"  unto  it,  John  3, 16. 
"  Christ  taketh  away  the  sin  of  the  world,"  John  1,  29.  Christ  gave 
his  flesh  "  for  the  life  of  the  world,"  John  6,  51.  His  blood  is  "  the 
propitiation  for  the  sins  of  the  whole  world,"  1  John  2,  2.  Christ 
says:  "Come  unto  me,  all  ye  that  labor  and  are  heavy  laden,  and 
I  will  give  you  rest,"  Matt.  11,  28.  "  God  hath  concluded  them 
all  in  unbelief,  that  he  might  have  mercy  upon  all,"  Rom.  11,  32. 
"  The  Lord  is  not  willing  that  any  should  perish,  but  tliat  all  should 
come  to  repentance,"  2  Pet.  3,  9.  "  The  same  Lord  over  all  is  rich 
unto  all  that  call  upon  him,"  Rom.  10,  12.  "  The  righteousness 
of  God,  which  is  by  faith  of  Jesus  Christ  unto  all,  and  upon  all  them 
that  believe,  is  manifest,"  Rom.  3,  22.  "  This  is  the  will  of  him 
that  sent  me,  that  every  one  which  seeth  the  Son,  and  believeth  on 
him,  may  have  everlasting  life,"  John  6,  40.  Thus  it  is  the  com- 
mand of  Christ,  Luke  24,  47 ;  Mark  16,  lo,  that  in  general  unto 
all,  unto  whom  repentance  is  preached,  this  promise  of  the  Gospel 
should  also  be  presented. 

And  this  call  of  God,  which  is  given  throu;j;h  the  preacliino-  of  the 
Word,  we  should  not  regard  as  pretended  and  unreal,  but  we  ought 
lo  know  that  through  it  God  reveals  his  will  ;  namely,  that  in  tbose 
whom  he  thus  calls,  he  will  operate  through  the  Word  ;  so  tliat  they 
•may  be  enlightcnetl,  converted,  and  saved.  For  the  Word,  throuo-h 
which  we  are  called,  is  a  ministration  of  !hc  Spirit,  which  imparls 
!lhe  Spirit,  or  through  which  the  Spirit  is  conferred,  2  Cor.  3,  8.; 


"716  FORMULA    or    COXCORD.— DECLAHATION. 

and  is  the  power  of  God  unto  salvation,  Rom.  1,  16.  And  since  the 
Holy  Spirit  will  be  efficacious  through  the  Word,  strengthen  us,  and 
administer  power  and  ability,  it  is  the  will  of  God,  that  we  should 
receive  and  believe  the  Word,  and  be  obedient  to  it. 

Plence  the  elect  are  thus  described  :  "  My  sheep  hear  my  voice, 
and  I  know  them,  and  they  follow  me  :  and  I  give  unto  them  eter- 
nal life,"  John  10,  27,  28.  And  Eph.  1, 11, 13  :  those  who,  accord- 
ing to  the  purpose,  are  predestined  to  an  inheritance,  hear  the  Gos- 
pel, believe  in  Christ,  pray,  and  return  thanks,  and  are  sanctified  in 
love,  have  hope,  patience,  and  consolation  in  trials,  Rom.  8, 16,  25  ; 
and  although  all  these  are  very  weak  in  them,  yet  they  "hunger  and 
thirst  after  righteousness."  Matt.  5,  6. 

Thus  the  Spirit  of  God  bears  witness  unto  the  elect,  that  they  are 
the  children  of  God,  and  as  they  know  not  what  they  should  pray  for 
as  they  ought,  he  makes  intercession  for  them  with  groanings  which 
cannot  be  uttered,  Rom.  8, 16,  26. 

The  holy  Scriptures,  moreover,  testify  that  God,  who  has  called 
us,  is  so  faithful,  that  when  he  has  begun  this  good  work  in  us,  he 
will  also  maintain  it  unto  the  end,  and  accomplish  it,  if  we  do  not 
turn  ourselves  away  from  him,  but  hold  the  beginning  of  our  con- 
fidence steadfast  unto  the  end  ;  whereunto  also  he  has  promised  his 
grace,  1  Cor.  1,  9  ;  Phil.  1,  6,  7  ;  1  Pet.  o,  10  ;  2  Pet.  3,  9,  lo,  18  ; 
Jleb.  3,  14. 

With  this  revealed  will  of  God  we  should  occupy  ourselves,  and 
.follow  it,  and  study  it  diligently,  since  the  Holy  Spirit,  through  the 
Word,  through  w^hich  he  calls  us,  grants  grace,  power,  and  ability 
for  this  purpose  ;  and  we  should  not  pry  into  the  abyss  of  the  secret 
predestination  of  God.  In  this  sense  Christ,  (Luke  13,  23,  24,) 
when  one  said  unto  him,  "  Lord,  are  there  few  that  be  saved?" — re- 
plied :  "  Strive  to  enter  in  at  the  straight  gate."  Thus  says  Lu- 
ther :*  "  Proceed  in  the  order  observed  in  the  Ejjistle  to  the  Romans. 
Concern  yourself,  in  the  first  place,,  with  Christ  and  his  Gospel,  that 
you  may  perceive  both  your  sins  and  his  grace ;  then,  strive  with 
sin,  as  Paul  teaches  from  the  first  to  the  eighth  chapter.  After- 
wards, if  (in  the  eighth  chapter,)  you  are  tried  by  temptations  and 
.afflictions,  you  will  be  taught  in  the  ninth,  tenth,  and  eleventh  chap- 
iters how  consolatory  the  doctrine  of  divine  predestination  is." 

But  the  divine  .vocation,  which  takes  place  through  the  Word,  is 
;not  the  cause  that  many  are  called,  while  few  are  chosen.  Matt. 
:20.,  16;;  as  if  such  were  the  meaning  of  God  :  "Externally,  through 

••lln  Ihis  preface  .to  the  Epistle  to  the  Romans. 


OF    FOREKNOWLEDGE    AND    ELECTION.  717 

the  Word,  I  call  you  all  indeed,  to  my  kingdom,  unto  whom  I  give 
my  Word,  but  in  my  heart  I  do  not  intend  it  for  all,  but  for  a  few 
only  ;  for  it  is  my  will,  that  the  greater  part  of  those,  whom  I  call 
through  the  Word,  should  not  be  enlightened  and  converted,  but  be 
and  remain  damned,  although  I  have  declared  myself  otherwise  to- 
wards them,  through  the  Word  by  which  they  are  called."  Hoc 
enim  esset  Deo  contradidoria.i  voluntntes  affingere.  That  is,  in 
this  manner  it  would  be  taught  that  God,  who  is  the  eternal  truth, 
contradicts  himself;  when  at  the  same  time  God  punishes  such  in- 
sincerity even  in  men,  when  a  person  declares  a  thing,  and  means 
and  intends  another  in  his  heart.  Psalm  5,  9,  and  12,  23.  In  this 
way  the  necessary  and  consolatory  foundation  of  our  faith  would  also 
be  rendered  entirely  uncertain  and  be  destroyed,  by  which  we  are 
daily  reminded  and  admonished  that  from  the  Word  of  God  alone, 
through  which  he  confers  with  us,  and  calls  us,  we  should  learn  and 
determine  what  his  will  towards  us  is,  and  that  whatever  it  assures 
and  promises  us,  we  should  firmly  believe,  and  not  doubt  in  refer- 
ence to  it. 

Wherefore,  Christ  causes  the  promise  of  the  Gospel  to  be  proposed 
not  only  in  general,  but  he  also  seals  it  with  the  Sacraments,  which 
he  lias  attached  as  seals  of  the  promise,  and  thus  he  confirms  it  to 
each  believer  in  particular. 

For  this  reason  we  retain  private  absolution,  as  the  Augsburg 
Confession  declares  in  the  eleventh  article,  and  we  teach  that  it  is 
the  command  of  God  that  we  should  believe  in  this  absolution,  and 
feel  assured  that  when  we  believe  the  words  of  the  absolution,  we 
are  as  truly  reconciled  unto  God,  as  if  we  had  heard  a  voice  from 
heaven  ;  as  the  Apology  explains  this  article.  But  we  should  be 
wholly  and  entirely  deprived  of  this  consolation,  if,  from  that  call 
which  is  made  through  the  Word  and  the  Sacraments,  we  should  not 
infer  what  the  will  of  God  toward  us  is. 

And,  further,  the  foundation  of  our  religion  would  be  subverted, 
namely,  that  the  Holy  Spirit  is  truly  present  when  the  Word  is 
preached,  heard,  and  considered,  and  will  be  efficacious  ami  operate 
through  it.  It  must,  therefore,  by  no  means  be  understood,  as  we 
have  mentioned  a  little  before,  that  those  are  the  elect,  who  con- 
temn, reject,  blasphenie,  and  persecute  the  Word  of  God,  Matt.  22, 
5,6;  Acts  13,  4G ;  who,  hearing  the  Word,  harden  their  hearts, 
Heb.  4,  2,  6,  7  ;  who  resist  the  Holy  Spiiit,  Acts  7,  51 ;  who  per- 
severe in  sins  without  repentance,  Luke  14,  18  ;  who  do  not  truly 
believe  in  Christ,  Mark  16,  16  ;  who  have  only  an  external  appear- 
.ance  of  piety,  Matt.  7,  22,  23,  and  22,  12 ;  or,  seek,  apart  from 


718  FORMULA     OF    CONCORD. DECLARATION. 

Christ,  other  wa3's  of  righteousness  anil  salvation,  Rom.  9,  31.  For, 
even  as  God  has  ordained  in  his  counsel,  that  the  Holy  Spirit  shall 
call,  enlighten,  and  convert  the  elect,  through  the  Word,  and  that 
he  will  justify  and  save  all  those  who  receive  Christ  through  true 
faith :  so  he  has  also  decreed  in  his  counsel,  that  he  will  harden,  re- 
ject, and  condt'inn  those  who  are  called  through  the  Word,  if  they 
cast  off  the  Word,  resist  the  Hnly  Spirit,  who  desires  to  be  effi- 
cacious and  to  operate  in  them  through  the  Word,  and  persevere 
in  this  course.     And  thus  many  are  called,  but  few  are  chosen. 

For  few  receive  the  Word  and  obey  it.  The  greater  part  despise 
the  Word,  and  will  not  come  to  the  marriage-feast.  The  cause  of 
this  contempt  of  the  Word  is,  not  the  foreknowledge  of  God,  but 
the  perverted  will  of  man,  which  rejects  or  perverts  the  means  and 
instrument  of  the  Holy  Spirit,  which  God  offers  unto  it  through  the 
call,  and  it  resists  the  Holy  Spirit,  who  would  be  efficacious  and 
operate  through  the  Word  ;  as  Christ,  Matt.  23,  37,  says :  Hoio 
often  loould  I  have  gathered  you  together,  and  ye  would  not! 

Thus  many  receive  the  Word  v.'ith  joy,  but  afterwards  fall  away, 
Luke  8, 13.  But  this  occurs  not  because  God  would  not  grant  unto 
those,  in  whom  he  has  begun  this  good  work,  his  grace  in  order  to 
perseverance ;  for  this  is  contrary  to  the  declaration  of  St.  Paul,  Phil. 
1,  6;  but  because  they  contumaciously  turn  away  again  from  the 
holy  command,  grieve  and  offend  the  Holy  Spirit,  entangle  them- 
selves in  the  pollutions  of  the  world,  and  garnish  the  habitation  of 
their  hearts  for  Satan  again.  The  latter  end  with  these  is  worse 
than  the  beginning,  2  Pet.  2, 10,  20  ;  Luke  11,  25,  26  ;  Heb.  10, 
20  ;  Eph.  4,  30. 

And  thus  far  the  mystery  of  predestination  is  revealed  to  us  in 
•the  Word  of  God.  If  we  continue  in  these  bounds,  and  rely  upon 
this  Word,  this  doctrine  is  very  useful,  salutary,  and  consolatory  ; 
for  it  confirms  most  forcibly  the  article,  that  we  are  justified  and 
;Saved  by  pure  grace  for  the  sake  of  Christ  alone,  without  any  of 
our  own  works  and  merits.  Before  the  w^orld  began,  before  we  ex- 
isted, indeed  before  the  foundation  of  the  world,  when  certainly  we 
could  have  done  nothing  good,  we  were  elected  to  salvation  by  grace 
in  Christ  according  to  the  purpose  of  God,  Rom.  9, 11  ;  2  Tim.  1, 9. 
And  by  this  doctrine,  all  fiilse  opinions  and  errors  concerning  the 
powers  of  our  natural  will,  are  overthrown  ;  since,  before  the  world 
began,  God  decreed  and  ordained  in  his  counsel,  that  he  himself  by 
the  power  of  his  Holy  Spirit,  through  the  Word,  would  effect  and 
^vork  in  us  all  that  belongs  to  our  conversion. 

Thus  this  doctrine  also  affords  the  eminent  and  precious  consola- 


OF    FOREKNOWLEDGE    AND    ELECTION.  719 

tion,  that  God  took  so  deep  an  interest  in  the  conversion,  righteous- 
ness, and  salvation  of  each  Christian,  and  so  faithfully  provided  for 
these,  that  before  the  foundation  of  the  world,  in  his  counsel  and  pur- 
pose, he  ordained  the  manner  in  which  l;e  would  bring  me  to  salvation, 
and  preserve  me  there  ;  again,  that  he  wished  to  secure  my  salvation 
so  truly  and  firmly,  that  in  his  eternal  purpose,  which  cannot  fail  or  be 
overthrown,  he  decreed  it,  and  to  secure  it,  placed  it  in  the  omnipo- 
tent hands  of  our  Savior,  Jesus  Christ,  out  of  which  none  shall  pluck 
us,  John  10,  28.  For,  if  our  salvation  were  committed  unto  us,  it 
might  easily  be  lost  through  the  weakness  and  w^ickedness  of  our 
flesh,  or  be  taken  and  plucked  out  of  our  hands,  by  the  fraud  and 
power  of  the  devil  antl  of  the  world.  Hence  Paul,  Rom.  8,  28,  oO, 
39,  says :  Since  toe  are  called  according  to  the  purpose  of  God,  loho 
shall  separate  us  from  the  love  of  God,  luhich  is  in  Christ  Jesus, 
our  Lord. 

And  in  afflictions  and  temptations,  most  precious  consolation  may 
Le  derived  from  this  doctrine.  For  it  teaches,  that  before  the  world 
was  made,  God  determined  and  decreed  in  his  counsel,  that  in  all  our 
necessities  he  would  be  at  our  side,  grant  us  patience,  give  us  conso- 
lation, awaken  hope  in  us,  and  produce  such  results  as  would  tend 
to  our  salvation.  Hence,  St.  Paul,  Roui.  8,28,29,  35,  38,  39,  in 
consolatory  terms,  teaches  that  God  ordained  in  his  purpose  before 
the  world  was  made,  by  what  crosses  and  afflictions  he  would  conform 
each  one  of  his  elect  to  the  image  of  his  Son  ;  and  that  the  crosses  of 
each  one  must  work  together  for  his  good,  because  he  is  called  accord- 
ing to  the  purpose  of  God.  Hence,  Paul  draws  thesureand  certain  con- 
clusion, that  "  neither  tribulation  nor  distress,  &c.,  neither  death  nor 
life,  &c.,  can  separate  us  from  the  love  of  God,  which  is  in  Christ 
Jesus,  our  Lord." 

This  article  also  affords  us  a  noble  testimony  that  the  church  of 
God  will  remain,  and  resist  all  the  powers  of  hell,  and  it  teaches 
likewise  which  is  the  true  church  of  God,  so  that  we  may  not  stumble 
at  the  great  power  of  the  false  church,  Rom  9,  24,  2-3. 

And  from  this  article  very  serious  admonitions  and  warnings  are 
deduced  ;  as,  Luke  7,  30:  "  They  rejected  the  counsel  of  God  against 
themselves."  "  I  say  unto  you,  that  none  of  those  men  which  were 
bidden,  shall  taste  of  my  Supper,"  Luke  14,  24.  Again,  Matt.  20, 
16,  and  ch.  22, 14  :  "  Many  are  called,  but  few  are  chosen."  Again, 
Luke  8,8,  18:  "He  that  hath  ears  to  hear,  let  him  hear,"  and, 
"  Take  heed  how  ye  hear."  Thus  the  doctrine  of  this  article  can 
be  employed  in  a  useful,  consolatory,  and  most  profitable  manner. 

But  a  very  accurate  distinction  must  be  made  between  that  which 


720         FORMULA  OF  CONCORD. DECLARATION. 

is  expressly  revealed  in  the  Word  of  God  in  reference  to  this  matter, 
and  that  which  is  not  revealed.  For,  besides  those  things  which  we 
have  thus  far  said,  and  which  are  revealed  in  Christ,  God  has  also 
concealed  and  kept  secret  many  things  concerning  this  mystery,  and 
reserved  them  for  his  own  wisdom  and  knowledge  alone  ;  into  which 
things  we  ought  not  to  search,  nor  indulge  our  imagination,  nor  inquire 
curiously,  nor  attempt  to  determine  ;  but  we  should  adhere  to  the 
revealed  Word.  In  relation  to  this  mystery,  this  admonition  is 
necessary  in  the  highest  degree. 

For,  our  curiosity  always  occupies  itself  with  these  things,  rather 
than  with  those  which  God  has  revealed  unto  us  in  his  Word  with 
respect  to  this  matter,  since  we  are  unable  to  reconcile  them  in  our 
minds, — which  indeed  we  are  not  commanded  to  do. 

Thus,  there  is  no  doubt  that  God  foresaw  precisely,  and  with  the 
greatest  certainty,  before  the  world  was  made,  and  he  knows  still, 
who  among  those  that  are  called,  will  believe  or  will  not  believe  ; 
also,  who  among  the  converted  will  remain  steadfast,  and  who  will 
not  remain  steadfast ;  who,  if  they  fall  back  into  sin,  will  return,  and 
who  will  become  hardened.  Nor  is  there  any  doubt  that  the  num- 
ber of  those  who  will  be  saved,  and  of  those  who  will  be  lost,  is 
known  and  seen  of  God.  But  since  God  has  reserved  this  mystery 
unto  his  own  wisdom,  and  has  revealed  nothing  of  it  unto  us  in  his 
Word,  much  less  commanded  us  to  search  it  out  with  our  thoughts, 
but  has  earnestly  restrained  us  from  the  attempt,  Rom.  11,33,  we 
should  not  draw  inferences  in  our  minds,  nor  indulge  in  useless  inqui- 
ries in  reference  to  it,  but  we  should  adhere  to  his  revealed  Word  to 
which  he  has  referred  us. 

Thus  too,  God  knows,  without  any  doubt,  and  has  appointed  the 
season  and  time  of  each  one's  call  and  conversion ;  but  since  he  has  not 
revealed  these  things  unto  us,  we  understand  that  it  is  enjoined  upon 
us  to  occupy  ourselves  continually  with  the  Word  of  God,  but  to  com- 
mit the  season  and  time  to  God,  Acts  1,  7. 

In  the  same  manner,  when  we  see  that  God  gives  his  Word  to  one 
reo-ion/.but  not  to  another  ;  that  he  withdraws  it  from  one  people,  but 
allows  it  to  remain  with  another ;  or  that  one  man  is  hardened, 
blinded,  and  given  over  to  a  reprobate  mind,  but  that  another, 
thouo-h  equally  guilty,  is  converted  to  God,  it  is  our  duty,  in  such 
cases  to  remember  that  Paul,  Rom.  11,  22,  23,  has  assigned  cer- 
tain limits  to  us,  beyond  which  we  are  not  allowed  to  inquire.  For, 
he  instructs  us  to  consider  the  judgment  of  God  to  be  just,  in  the 
case  of  those  who  perish.  For  it  is  the  well-merited  punishment  of 
sin,  when,  in  the  case  of  any  country  or  people,  God  so  inflicts  pun- 


OP    FOREKNOWLEDGE   AND    ELECTION.  721 

ishment  on  account  of  the  contempt  of  his  Word,  that  it  extends 
also  to  succeeding  generations,  as  we  perceive  to  be  the  case  with 
the  Jews;  thus,  in  the  case  of  some  countries  or  individuals,  God 
exhibits  his  severity,  or  the  penalties  which  we  had  deserved,  and  of 
which  we  were  worthy,  since  we,  too,  did  not  walk  in  a  manner 
worthy  of  God's  Word,  but  often  deeply  grieved  the  Holy  Spirit ; 
so  that,  being  thus  admonished,  we  might  live  in  the  fear  of  God, 
and  acknowledge  and  praise  the  goodness  of  God,  shown  to  us  and 
in  us,  without  or  contrary  to  our  merit,  to  whom  he  gives  his  Word, 
whom  he  allows  to  retain  it,  and  whom  he  does  not  harden  and  reject. 

For,  since  our  nature  is  corrupted  by  sin,  and  worthy  of  and  ex- 
posed to  divine  wrath  and  everlasting  condemnation,  God  is  not  un- 
der any  obligation  to  bestow  upon  us  his  Word,  his  Spirit,  or  his 
grace.  Even  Avhen  he  graciously  grants  us  his  gilts,  we  often  reject 
them,  and  render  ourselves  unworthy  of  everlasting  life,  Acts  13,46. 
He,  therefore,  proposes  his  righteous  judgment,  which  men  deserve, 
for  our  contemplation,  in  the  case  of  some  comitries,  nations,  and  in- 
dividuals, in  order  that,  by  comparing  ourselves  with  them,  and  by 
discovering  our  great  similarity  to  them,  we  may  see  and  praise  with 
so  much  the  greater  ililigence,  the  pure,  unmerited  grace  of  God, 
manifested  to  the  vessels  of  mercy,  (Rom.  9,  2o.) 

For  those  who  suifer  punishment  and  receive  the  wages  of  their 
sins,  are  not  dealt  with  unjustly.  But  in  the  case  of  those  to  whom 
God  gives  and  preserves  his  Word,  by  which  men  are  enlightened, 
converted,  and  saved,  the  Lord  commends  his  boundless  grace  and 
unmerited  mercy. 

When  we  [)roceed  thus  far  in  this  article,  we  remain  in  the  right 
path,  as  it  is  written  :  "  O  Israel,  thou  hast  destroyed  thyself;  but 
in  me  is  thine  help,"  Hos.  13,  9. 

But  whenever  our  thoughts  would  transcend  these  limits  in  this 
investigation,  we  should  immetliately  repress  them  as  St.  Paul  does, 
remembering  the  declaration:  "O  man,  who  art  thou  that  repliest 
against  God  ?"  Rom.  9,  20. 

For,  that  we  neither  can  nor  should  search  out  and  fiithom  all  that 
is  contained  in  this  article,  tb.e  distinguished  apostle  Paul  testifies. 
For,  after  having  largely  discussed  this  article,  agreeably  to  the  re- 
vealed Word  of  God,  as  soon  as  he  is  led  to  speak  of  those  things 
which  God  has  reserve('  unto  his  hidden  wisdom  concerning  this 
mystery,  he  desists,  and  at  once  closes  with  these  words:  "O  the 
depth  of  the  riches  both  of  the  wisdom  and  knowledge  of  God  I 
how  unsearchable  are  his  judgments,  and  his  ways  past  fmding  out! 
For  who  hath  known  the  mind  of  the  Lord?"  Rom.  11,  33,  34; 

91 


722  FORMULA    OF    CONCORD. — DECLARATION. 

that  is,  besides  and  above  that  which  he  has  revealed  unto  us  in  his 
Word. 

Accordingly,  this  eternal  election  of  God  must  be  considered  in 
Christ,  and  not  apart  from,  or  imihoiit  Christ.  For  in  Christ,  as 
the  holy  apostle  Paul  testifies,  we  were  chosen  before  the  foundation 
of  the  world,  Eph.  1,4;  as  it  is  written :  "  He  hath  made  us  ac- 
cepted in  the  Beloved,"  Eph.  1,  6.  But  this  election  is  revealed 
from  heaven,  through  the  preached  word,  when  the  Father  says : 
"  This  is  my  beloved  Son,  in  whom  I  am  well  pleased ;  hear  ye  him," 
Matt.  17,  5 ;  Luke  3,  22.  And  Christ,  Matt.  11,  28,  says :  "  Come 
unto  me,  all  ye  that  labor  and  are  heavy  laden,  and  I  will  give  you 
rest."  And  concerning  the  Holy  Spirit,  Christ  says :  "  He  shall 
glorify  me;  for  he  shall  receive  of  mine,  and  shall  show  it  unto  you," 
John  16,  14.  So  that  the  entire  holy  Trinity,  God  the  Father,  Son, 
and  Holy  Ghost,  directs  all  persons  to  Christ,  as  to  the  book  of  life, 
in  whom  they  should  seek  the  eternal  election  of  the  Father.  For 
this  was  decreed  from  eternity  by  the  Father,  that  those  whom  he 
would  save,  he  would  save  through  Christ;  as  Christ  himself  says: 
"  No  man  cometh  unto  the  Father,  but  by  me,"  John  14,  6.  And 
again :  "  I  am  the  door :  by  me,  if  any  man  enter  in,  he  shall  be 
saved,"  John  10,  9. 

But  Christ,  as  the  only-begotten  Son  of  God,  who  is  in  the  bo- 
som of  the  Father,  John  1,  18,  has  revealed  the  will  of  the  Father 
unto  us,  and  consequently  our  eternal  election  to  everlasting  life  too ; 
namely,  when  he  says:  "  The  kingdom  of  God  is  at  hand  :  repent 
ye,  and  believe  the  Gospel,"  Mark  1,  15.  Again,  he  says  :  "  This 
is  the  will  of  him  that  sent  me,  that  every  one  which  seeth  the  Son, 
and  believeth  on  him,  may  have  everlasting  life,"  John  6,  40.  And 
moreover :  "  God  so  loved  the  world,"  &c.,  John  3,  16. 

These  declarations  the  Father  desires  all  men  to  hear,  in  order 
that  they  may  come  unto  Christ.  But  Christ  will  not  cast  from 
himself  those  who  come,  for  it  is  written  :  "  Him  that  cometh  to  me, 
I  will  in  no  wise  cast  out,"  John  6,  37. 

Now,  in  order  that  we  may  come  unto  Christ,  the  Holy  Spirit 
works  true  faith  in  us  through  the  hearing  of  the  Word,  as  the 
Apostle  testifies,  when  he  says :  "  So  then,  faith  cometh  by  hear- 
ing, and  hearing  by  the  Word  of  God,"  Rom.  10, 17 ;  when,  namely, 
it  is  preached  in  purity  and  sincerity, 

Wherefore,  whoever  desires  to  be  saved,  should  not  trouble  or 
harass  himself  with  thoughts  concerning  the  secret  counsel  of  God, 
whether  he  is  also  elected  and  ordained  to  eternal  life;  by  which 
anxieties  Sat;in  is  accustomed  maliciously  to  disturb  and  torment 


OF    FOREKNOWLEDGE    AND    ELECTION.  723 

pious  minds :  but  he  should  rather  listen  to  Christ,  who  is  the  book 
of  life  and  of  the  divine,  eternal  election  of  all  the  children  of  God  to 
everlasting  life  ;  and  who  testifies  to  all  men  without  distinction,  that 
God  desires  all  men  to  come  unto  him,  who  are  burdened  with  sins 
and  heavy-laden,  in  order  that  they  may  have  rest  and  be  saved. 

Accorchng  to  this  doctrine  of  Christ,  we  should  abstain  from  sin, 
repent,  and  believe  his  promise,  and  rely  wholly  and  entirely  upon 
him.  But,  since  we  are  unable  to  do  this  by  our  own  powers  and  of 
ourselves,  the  Holy  Spirit  desires  to  work  in  us  repentance  and  faith, 
through  the  Word  and  the  Sacraments.  And,  in  order  that  we  may 
be  enabled  to  proceed  onward  in  this  course,  persevere  therein,  and 
remain  steadfast,  we  should  call  upon  God  for  his  grace,  which  he 
has  promised  us  in  holy  Baptism,  and  not  doubt  that  he  will  impart 
it  unto  us  according  to  his  promise.  For  thus  Christ  has  promised, 
saying :  "  If  a  son  shall  ask  bread  of  any  of  you  that  is  a  father, 
will  he  give  him  a  stone  ? — Or,  if  he  shall  ask  an  egg,  will  he  offer 
him  a  scorpion  ?  If  ye,  then,  being  evil,  know  how  to  give  good 
gifts  unto  your  children  ;  how  much  more  shall  your  heavenly  Father 
give  the  Holy  Spirit  to  them  that  ask  him  ?"  Luke  11,  11,  V2,  13. 

And  inasmuch  as  the  Holy  Spirit  dwells  in  the  elect,  who  now  be- 
lieve in  Christ,  1  Cor.  3,  16,  as  in  his  temple,  and  is  not  inactive  in 
them,  but  impels  the  children  of  God  to  obey  the  commands  of  God, 
believers  should  likewise  not  be  inactive,  much  less  resist  the  opei'a- 
tion  of  the  Spirit  of  God,  but  exercise  themselves  in  all  Christian  vir- 
tues, in  all  piety,  modesty,  temperance,  patience,  and  brotherly  love^ 
and  use  all  diUp:ence  to  make  their  calling  and  election  svrc,  2  Pet.  1, 
10 ;  so  that  they  may  doubt  the  less,  the  more  they  feel  the  power 
and  energy  of  the  Spirit  in  themselves.  For  the  Spirit  of  Gofl  bears 
witness  to  the  elect  that  they  are  the  children  of  God,  Rom.  S,  10. 
And  if  at  any  time  they  fall  into  such  strong  temptations,  that  they 
think  they  no  more  perceive  the  }X)wer  of  the  indwelling  Spii'it  of  God, 
and  say  with  David,  Psalm  31,  22'.  "I  said  in  my  haste,  I  am  cut  oil' 
from  before  thine  eyes;"  yet,  as  David  immediately  adds,  they  should 
say  again  with  him,  whatever  they  may  thscover  in  themselves:  "  Ne- 
vertheless thou  heardest  the  voice  of  my  supplications,  when  1  cried 
unto  thee." 

And  since  our  election  to  etcrn^nl  life  is  not  founded  upon  our  piety 
or  virtue,  but  alone  upon  the  merit  of  Christ  and  the  gi-acious  will  of 
his  Father,  who  cannot  deny  himself,  because  he  is  immutable  in  his 
will  and  essence;  therefore,  if  his  children  f^ll  from  o1)e(lience  and 
stumble,  he  causes  them  to  he  called  again  unto  rejientance,  through 
the  Word  ;  and  the  Holy  Spirit  will  be  efFicaciou-s  in  tliom  untoe<oj> 


7"24  FORMULA    OF    CONCORD. DECLARATION. 

version,  through  the  Word  ;  and  when  they  return  unto  him  again  In 
true  repentance,  through  genuine  faith,  he  will  ever  manifest  his  pater- 
nal love  towards  all  those  who  tremble  at  his  word,  (Isa.  66, 2,)  and 
return  unto  him  with  their  hearts.  For  thus  it  is  written  :  "  If  a  man 
put  away  his  wife,  and  she  go  from  him  and  become  another  man's, 
shall  he  return  unto  her  again  ?  shall  not  that  land  be  greatly  pollut- 
ed :  but  thou  hast  played  the  harlot  with  many  lovers ;  yet  return 
again  to  me,  saith  the  Lord,"  Jer.  3, 1. 

But  the  declaration  that  "  no  man  can  come  to  Christ,  except 
the  Father  draw  him,"  John  6,  44,  is  righteously  and  truly  made. 
The  Father,  however,  will  draw  no  one  without  means  ;  but  he  has 
instituted  his  Word  and  Sacraments  as  the  ordinary  means  and  in- 
struments, for  this  purpose.  And  it  is  not  the  will  of  the  Father 
or  of  the  Son,  that  any  person  should  neglect  the  preaching  of  his 
Word,  or  contemn  it,  and  wait  until  the  Father  draws,  without  the 
Word  and  the  Sacraments.  For  the  Father  draws  indeed  by  the 
power  of  his  Holy  Spirit,  yet  according  to  his  ordinary  mode,  through 
the  hearing  of  his  holy,  divine  Word,  as  with  a  net,  by  which  the 
elect  are  snatched  out  of  the  jaws  of  Satan.  And  to  the  preaching 
of  this  Word,  each  miserable  sinner  should  betake  himself,  hear  it 
diligently,  and  not  doubt  the  drawing  of  the  Father.  For  the  Holy 
Spirit  with  his  power  will  accompany  the  word,  and  operate  through 
it :  and  this  is  the  drawing  of  the  Father. 

But  the  reason  that  all  w^ho  hear  the  Word  of  God,  do  not  believe, 
and  therefore  meet  with  a  deeper  condemnation,  is  not  found  in 
God's  unwiUingness  to  bestow  salvation ;  but  they  themselves  are 
in  fault,  because  they  so  hear  the  Word,  not  to  learn,  but  only  to 
scorn,  to  blaspheme,  and  to  profane  it,  and  because  they  resisted 
the  Holy  Spirit,  who  desires  to  operate  in  them  through  the  Word ; 
as  was  the  case  with  the  Pharisees  and  their  adherents  in  the  time 
of  Christ.  Hence  the  Apostle  distinguishes  with  special  diligence 
the  work  of  God, — who  makes  vessels  of  honor  alone, — from  the 
work  of  the  devil  and  of  man,  who  by  the  impulse  of  the  devil,  and 
not  of  God,  has  made  himself  a  vessel  of  dishonor.  For  thus  it  is 
written:  "God  endured  with  much  long-suffering  the  vessels  of 
wrath  fitted  to  destruction  ;  that  he  might  make  known  the  riches 
of  his  glory  on  the  vessels  of  mercy,  which  he  had  afore  prepared 
unto  glory,"  Rom.  9,  22,  23. 

For  here  the  Apostle  clearly  asserts,  that  God  endured  the  ves- 
sels of  w^'ath  with  much  long-suffering,  but  he  does  not  say,  that 
God  made  them  vessels  of  wrath.  For,  if  this  had  been  the  will  of 
God,  there  would  have  been  no  need  for  long-suffering.     But  it  is 


OF    FOREKNOWLEDGE    AND    ELECTION.  725 

the  fault  of  the  devil  and  those  individuals  themselves,  and  not  of 
God,  that  they  are  fitted  to  destruction. 

For,  every  preparation  or  fitting  to  destruction  proceeds  from  the 
devil  and  men,  through  sin,  and  by  no  means  from  God,  who  does 
not  desire  that  any  man  should  be  damned  ;  how  then  should  he  him- 
self fit  or  prepare  any  person  for  damnation  ?  For,  as  God  is  not 
a  cause  of  sin,  so  he  is  also  no  cause  of  the  punishment,  that  is,  dam- 
nation ;  but  the  only  cause  of  damnation  is  sin.  "  For  the  wao-es 
of  sin  is  death,"  Rom.  6,  23.  And,  as  God  neither  desires  the  com- 
mission of  sin  nor  has  pleasure  in  it,  so  he  likewise  neither  desires 
the  death  of  the  sinner  nor  has  pleasure  in  his  damnation.  "  For  he 
is  not  willing  that  any  should  perish,  but  that  all  should  come  to 
repentance,"  2  Pet.  3,  9.  For  thus  it  is  written :  "  For  I  ha\  e  no 
pleasure  in  the  death  of  him  that  dieth,"  Ezek.  18,  23,  32.  "  As  I 
live,  saith  the  Lord  God,  I  have  no  pleasure  in  the  death  of  the 
wicked ;  but  that  the  wicked  turn  from  his  way  and  live,"  ch.  33, 11. 
And  St.  Paul  testifies  in  definite  terms,  that  out  of  vessels  of  dis- 
honor, vessels  of  honor  may  be  made  through  the  power  and  opera- 
tion of  God  ;  when  he  writes  thus :  "  If  a  man,  therefore,  purge 
himself  from  these,  he  shall  be  a  vessel  unto  honor,  sanctified,  and 
meet  for  the  master's  use,  and  prepared  unto  every  good  work," 
2  Tim.  2,  21.  For  he  that  purges  himself,  must  previously  have 
been  impure,  and  consequently  have  been  a  vessel  of  dishonor.  But 
concerning  the  vessels  of  mercy  he  asserts  clearly,  that  the  Lord 
himself  has  prepared  them  for  glory, — which  he  does  not  say  in 
reference  to  the  damned,  who  themselves,  and  not  God,  have  made 
themselves  vessels  of  damnation- 
It  must  also  be  carefully  observed,  when  God  punishes  sin  by 
sin — that  is,  in  the  case  of  those  who  had  been  converted,  on  ac- 
count of  their  subsequent  security,  impenitence,  and  wanton  sins, 
punishes  with  hardness  of  heart  and  blindness  of  mind — that 
this  is  not  to  be  so  understood,  as  if  it  had  never  been  God's  gracious 
will  that  such  persons  should  come  to  the  knowledge  of  the  truth, 
and  be  saved.     For  this  is  the  revealed  w^iU  of  God  : 

First,  that  God  will  receive  all  those  in  grace,  who  repent,  and 
believe  in  Christ. 

Second,  that  he  will  also  punish  those  who  wilfully  turn  away 
from  his  holy  commands,  and  entangle  themselves  again  in  the  pol- 
lutions of  the  world,  2  Pet.  2,  20  ;  garnish  their  hearts  unto  Satan, 
Luke  11,25;  do  despite  unto  the  Holy  Spirit,  Ilcb.  10,  29,  and 
that  such,  if  they  persevere  in  these  things,  shall  be  hardened, 
blinded,  and  eternally  damned. 


726  FORMULA    OF    CONCORD. DECLARATION. 

Accordingly,  Pharaoh,  (concerning  whom  it  is  written  :  "  Even 
for  this  same  purpose  have  I  raised  thee  up,  that  I  might  show  my 
power  in  thee,  and  that  my  name  might  be  declared  throughout  all 
the  earth,"  Exod.  9,  16 ;  Rom.  9,  17,)  did  not  perish  because  God 
would  not  grant  him  salvation,  or  because  it  was  the  pleasure  and 
will  of  God  that  he  should  be  damned  and  lost.  For  God  is  not  unit- 
ing that  any  should  perish  ;  nor  has  he  any  pleasure  in  the  death 
of  the  wicked ;  hut  that  the  wicked  turn  from  his  way  and  live, 
2  Pet.  3,  9;Ezek.  83,  11. 

But  when  God  hardened  the  heart  of  Pharaoh,  so  that  Pharaoh 
persisted  in  the  perpetration  of  sins,  and  became  the  more  obdurate 
the  more  he  was  admonished,  all  this  w^as  a  punishment  of  his  former 
sins,  and  of  the  atrocious  tyranny  which  he  had  in  very  many  in- 
stances, practised  most  inhumanly  in  the  case  of  the  children  of  Israel, 
and  contrary  to  the  reproaches  of  his  own  conscience.  And  inas- 
much as  God  caused  his  Word  to  be  preached  and  his  will  to  be  de- 
clared to  him,  and  Pharaoh  nevertheless  wilfully  rebelled  against 
all  these  admonitions  and  warnings,  God  abandoned  him,  and  thus 
his  heart  was  hardened,  and  God  executed  his  judgment  upon  him  ; 
for  he  deserved  nothing  else  than  hell-fire.  Indeed,  the  holy  Apos- 
tle introduces  the  example  of  Pharaoh,  only  to  show  the  justice  of 
God  administered  in  the  case  of  the  impenitent  and  the  despisers  of 
his  Word.  But  it  is  by  no  means  the  meaning  of  Paul  that  God 
would  not  grant  him,  or  any  other  man,  salvation,  nor  that  in  his 
secret  counsel  he  had  ordained  him  to  eternal  damnation,  so  that 
he  neither  could  nor  might  be  saved. 

By  this  doctrine  and  explanation  of  the  eternal  and  saving  elec- 
tion of  the  elect  children  of  God,  the  honor  of  God  is  wholly  and 
fully  attributed  unto  him,  namely,  that  through  pure  mercy  in  Christ, 
without  any  of  our  merits  or  good  works,  he  saves  us  according  to 
the  purpose  of  his  will ;  as  it  is  written  :  "  Having  predestinated  us 
unto  the  adoption  of  children,  by  Jesus  Christ,  to  himself,  according 
to  the  good  pleasure  of  his  will,  to  the  praise  of  the  glory  of  his 
grace  wherein  he  hath  made  us  accepted  in  the  Beloved,"  Eph.  1, 
5,  6.  The  following  doctrine,  is,  therefore,  false  and  erroneous, 
namely,  that  not  the  mercy  of  God  alone,  and  the  most  holy 
merit  of  Christ  are  the  cause,  but  that  in  us  also  there  is  a  cause  of 
the  election  of  God,  on  account  of  which  God  has  elected  us  to  ever- 
lasting life.  For,  not  only  before  we  had  done  any  good,  but  also 
before  we  were  born,  yea,  before  the  foundation  of  the  world,  he 
elected  us  in  Christ;  "  That  the  purpose  of  God,  according  to  elec- 
tion might  stand,  not  of  works,  but  of  him  that  calleth,  it  was  said 


OF  FOREKNOWLEDGE  AND   ELECTION.  727 

unto  her,  The  elder  shall  serve  the  younger :  As  it  is  written, 
Jacob  have  I  loved,  but  Esau,  have  I  hated,"  Rom.  9, 11, 12, 13 ; 
Gen.  25,  23 ;  Mai.  1,  2,  3. 

In  like  manner,  this  doctrine  gives  no  one  occasion  either  to  de- 
spond, or  to  lead  a  dissolute  and  wicked  life,  when,  namely,  people 
are  taught  that  they  must  seek  eternal  election  in  Christ  and  his 
holy  Gospel,  as  in  the  book  of  life.  For  the  Gospel  excludes  no 
penitent  sinner,  but  calls  and  invites  all  poor,  all  troubled  and  afflic- 
ted sinners  to  repentance,  to  the  acknowledgment  of  their  sins,  and 
to  faith  in  Christ ;  it  promises  the  Holy  Spirit  for  their  purification 
and  renovation.  And  thus  this  article  affords  to  troubled  and  agita- 
ted minds  the  surest  consolation,  since  thereby  they  know  that  their 
salvation  is  not  entrusted  to  their  hands,  else  they  would  lose  it 
much  more  easily  than  Adam  and  Eve  lost  it  in  Paradise,  and  that 
too,  every  hour  and  moment,  but  that  it  depends  on  the  gracious 
election  of  God,  which  he  has  revealed  unto  us  in  Christ,  out  of 
w^hose  hand  no  one  shall  pluck  us,  John  10,  28 ;  2  Tim.  2,  19. 

Wherefore,  if  any  one  inculcates  this  doctrine  concerning  the  gra- 
cious election  of  God,  in  such  a  manner  that  distressed  Christians 
cannot  console  themselves  by  it,  but  are  rather  led  into  despair,  or 
that  the  impenitent  are  encouraged  in  their  wickedness,  it  is  un- 
doubtedly certain  and  true,  that  this  doctrine  is  set  forth,  not 
according  to  the  Word  and  will  of  God,  but  according  to  mere  hu- 
man reason  and  tlie  suggestions  of  the  devil. 

"  For  whatsoever  things  were  written  aforetime,"  as  the  Apostle 
testifies,  "were  written  for  our  learning,  that  we,  through  patience 
and  comfort  of  the  Scriptures,  might  have  hope,"  Rom.  15,  4.  But 
where  this  comfort  and  hope  are  impaired,  or  taken  away  from  us 
entirely  by  the  Scripture,  it  is  certain,  that  the  Scripture  is  under- 
stood and  explained  contrary  to  the  will  and  meaning  of  the  Holy 
Spirit. 

To  this  simple,  perspicuous,  and  profitable  explanation,  which  has 
a  good  and  sure  foundation  in  the  revealed  will  of  God,  we  adhere, 
and  we  shun  and  avoid  all  refined,  curious,  and  useless  speculations 
and  questions.  And  whatever  is  contrary  to  these  simple  and  profita- 
ble explanations,  we  reject  and  condemn. 

And  thus  let  this  suffice  concerning  the  controverted  articles,  which 
were  discussed  for  a  number  of  years  among  the  theologians  of  the 
Augsburg  Confession,  in  which  some  have  erred  ;  whence  grave  con- 
troversies or  religious  contentions  arose. 

From  this  our  Declaration,  friends,  foes,  and  all,  can  clearly  per- 
ceive, that  it  is  not  our  purpose,  for  the  sake  of  temporal  peace, 


728  FORMULA   OF    CONCORD. — DECLARATIOIC. 

tranquillity,  and  union,  to  make  any  concession  that  might  pr6v6 
detrimental  to  the  eternal,  immutable  truth  of  God,  (which  indeed 
it  does  not  lie  within  our  power  to  do,)  nor  would  that  peace  and 
union,  which  is  adverse  to  the  truth,  and  tends  to  a  suppression  of 
it,  have  any  permanence  ;  much  less  are  we  disposed  to  commend  or 
to  connive  at  any  corruption  of  the  pure  doctrine,  or  at  manifest  and 
condemned  errors.  But  that  union  we  love  and  delight  in,  and  cor- 
dially and  earnestly  desire  on  our  part,  according  to  our  utmost 
abilities,  to  promote,  by  which  the  honor  of  God  is  not  violated,  the 
divine  truth  of  tlie  holy  Gospel  not  in  any  point  impaired,  the  least 
error  not  countenanced,  but  by  which,  poor  sinners  are  brought  to 
true  and  genuine  repentance,  strengthened  by  faith,  confirmed  in  new 
obedience,  and  thus  justified  and  eternally  saved  through  the  merit 
of  Christ  alone. 


XII.  OF  SEVERAL  FACTIONS  AND  SECTS, 

WHICH    HAVE    NEVER    EMBRACED    THE    AUGSBURG    CONFESSION. 

The  names  of  those  sects  and  factions  which  never  adopted  the 
Augsburg  Confession,  have  not  been  expressly  mentioned  in  this 
Declaration;  as,  for  instance,  the  Anabaptists,  the  Schwenkfeldians, 
the  New  Arians,  and  the  Antitrinitarians.  The  errors  of  these  have 
been  unanimously  condemned  by  all  the  churches  of  the  Augsburg 
Confession.  But  we  did  not  wish  to  speak  concerning  these  errors 
in  this  treatise,  unless  incidentally,  because  at  this  time  our  chief 
object  has  been  to  refute  the  calumnies  of  our  Popish  adversaries. 

For,  without  any  sense  of  shame,  they  have  defemed  our  churches 
and  our  teachers  in  all  the  world,  proclaiming  that  no  two  preachers 
can  be  found  who  agree  in  each  and  every  article  of  the  Augsburg 
Confession  ;  but  that  they  are  so  divided  among  each  other  that  they 
themselves  do  not  understand  the  Augsburg  Confession  anrl  its  pro- 
per sense.  We  have,  therefore,  desired  to  make  a  declaration  con- 
cerning oiu-  agreement,  not  by  merely  employing  a  few  words  or 
names,  but  by  giving  a  pure,  perspicuous,  and  direct  explanation 
concerning  all  such  articles  as  have  been  discussed  and  controverted 
by  the  theologians  of  the  Augsburg  Confession  ;  so  that  all  may  see 
that  we  do  not  attempt  to  conceal  or  cover  over  any  of  these  things 
in  an  artful  manner,  or  agree  with  each  other  only  in  appearance ; 
but  that  we  wish  to  settle  the  matter  in  reality,  and  so  to  set  forth 
our  views,  that  even  our  adversaries  themselves  must  confess  that  in 
all  these  things  we  adhere  to  the  true,  simple,  natural,  and  proper 


OK  FACTIONS  AND  SECTS.  729 

sense  of  the  Augsburg  Confession ;  in  which,  through  the  grace  of 
God,  we  desire  to  persevere  steadfostly,  until  the  end  of  our  days;  and, 
so  far  as  it  depends  on  our  service,  we  shall  neither  connive  at  it,  nor 
keep  silence,  if  any  thing  contrary  to  this  Confession  be  introduced 
into  our  churches  and  schools,  in  which  the  Almighty  God  and  Father 
of  our  Lord  Jesus  Christ,  has  appointed  us  to  be  teachers  and  pastors. 
Lest  the  condemned  errors  of  the  aforenamed  factions  and  sects 
should  be  tacitly  attributed  to  us,  we  could  not  forbear  to  testify  even 
publicly  before  the  whole  Christian  community,  that  we  have  no  part 
nor  communion  with  these  errors,  whether  they  be  few  or  many,  but 
that  we  reject  and  condemn  them  altogether,  as  wrong  and  heretical, 
and  contrary  to  the  Prophetic  and  Apostolic  Scriptures,  and  to  our 
Christian  Augsburg  Confession,  which  is  firmly  established  on  the  Word 
of  God.  And  these  errors,  indeed,  for  the  most  part,  have  insinuated 
themselves  secretly  in  those  places  and  especially  at  those  times,  (ac- 
cording to  the  manner  of  fanatical  spirits,)  wherein  neither  room  nor 
place  is  given  for  the  pure  Word  of  the  holy  Gospel,  while  all  its  right- 
eous teachers  and  professors  are  persecuted.  For,  where  the  thick 
darkness  of  Popery  still  reigns,  there,  alas  I  poor,  simple  men,  who 
must  perceive  the  manifest  idolatry  and  false  faith  of  Popery,  embrace 
in  their  simplicity,  whatever  disagrees  with  the  Popish  doctrines,  and 
is  obtruded  under  the  name  of  the  Gospel  ! 

ERRONEOUS    ARTICLES    OF    THE    ANABAPTISTS. 

We  reject  the  erroneous,  heretical  doctrines  of  the  Anabaptists — 
doctrines  which  cannot  be  tolerated  in  the  ecclesiastical,  or  in  the 
civil,  or  in  the  domestic  relations  of  life  ;  namely : 

1.  That  our  righteousness  before  God  consists,  not  in  the  obedi- 
ence and  merits  of  Christ  alone,  but  in  our  renewal,  and  in  our  own 
piety  in  which  we  walk  before  God.  But  this  righteousness  of  the 
Anabaptists  is,  for  the  most  part,  founded  on  their  own  particular 
ordinances,  and  on  a  sanctimoniousness,  devised  by  themselves,  as  on 
a  new  system  of  monastic  life. 

2.  That  infants,  which  are  not  baptized,  are  not  sinners  in  the 
sight  of  God,  but  are  righteous  and  innocent,  and  that  consequently 
in  their  innocence  they  are  saved  without  baptism,  of  which  they 
have  no  need.  Thus  thev  fleny  and  reject  the  whole  doctrine  con- 
cerning original  sin,  and  all  that  is  connected  with  it. 

o.  That  infants  are  not  to  he  baptized,  until  they  attain  the  use  of 
their  reason,  and  are  able  to  make  a  confession  of  faith  themselves. 

4.  That  the  children  of  Christians,  since  they  are  born  of  Christian 
and  believing  parents,  are  holv  and  the  children  of  God,  even  with- 

92 


730  FORMULA  OK  CONCORD. DECLARATION. 

out  and  prior  to  baptism.  For  this  reason  they  do  not  highly  esteem 
Infant  Baptism,  nor  promote  it;  contrary  to  the  express  words  of  the 
promise  of  God,  which  extends  to  those  alone  who  keep  his  covenant 
and  do  not  despise  it.  Gen.  17,  9,  10, 

5.  That  a  church  or  a  congregation  in  which  sinners  are  yet  found, 
is  not  a  true  Christian  church. 

6.  That  no  one  should  frequent  a  temple,  or  hear  a  sermon  in  it, 
in  which  the  Papistical  mass  had  previously  been  celebrated. 

7.  That  no  one  should  have  any  intercourse  with  the  ministers  of 
the  church,  who  preach  the  holy  Gospel  according  to  the  Augsburg 
Confession,  and  rebuke  the  errors  of  the  Anabaptists ;  and  that  no 
one  should  serve  them  or  labor  for  them,  but  flee  from  them,  and 
shun  them  as  perverters  of  the  Word  of  God. 

8.  That  the  office  of  a  magistrate  is  not  a  condition  of  life  pleas- 
ing to  God,  under  the  New  Testament  dispensation. 

9.  That  a  Christian  cannot  hold  the  office  of  a  magistrate  with  a 
good  and  inviolate  conscience. 

10.  That  a  Christian  may  not,  with  an  inviolate  conscience,  exer- 
cise the  office  of  magistrate,  where  the  case  requires  it,  against  the 
wicked  ;  nor  may  subjects  invoke  that  power  with  which  the  magis- 
trates are  invested,  for  their  protection. 

11.  That  a  Christian  cannot,  with  a  good  conscience,  swear  an 
oath  before  a  tribunal,  nor  take  the  oath  of  fealty  to  his  prince  or 
sovereign. 

12.  That  the  magistracy  cannot,  with  an  inviolate  conscience,  in- 
flict capital  punishment  on  malefactors. 

13.  That  a  Christian  can  neither  hold  nor  possess  any  property 
as  his  own,  with  a  good  conscience,  but  is  under  obligation  to  have 
all  things  common. 

14.  That  a  Christian  cannot,  with  a  good  conscience,  be  a  land- 
lord, nor  a  merchant,  nor  an  armorer. 

15.  That  married  people  may,  on  account  of  a  difference  in  their 
faith,  separate  from  each  other,  and  each  party  may  contract  mar- 
riage with  another  of  the  same  faith. 

16.  That  Christ  did  not  derive  his  body  and  blood  from  the 
Virgin  Mary,  but  brought  the  same  from  heaven  with  him. 

17.  That  he  is  not  true,  essential  God,  but  possesses  only  more 
and  higher  gifts  and  glory,  than  other  men  have. 

And  other  similar  articles  we  reject  also.  For  the  Anabaptists 
are  divided  into  many  parties  among  themselves,  attached  to  a  greater 
or  less  number  of  errors  ;  and  thus  their  whole  sect  is  nothing  else 
in  reality,  but  a  new  monastic  system. 


OF    FACTIONS    AND    SECTS.  731 

ERRONEOUS    ARTICLES    OF    THE   SCHWKNKFELDIAN.S. 

We  glso  reject  and  condemn  the  errors  of  the  Schwcnkieldians, 
namely : 

1.  That  all  those  who  regard  Christ  as  a  creature  aLconiino-  to 
the  flesh,  or  to  his  assumed  humanity,  have  no  right  kno\vk-do-e  of 
€hrist  the  reigning  King  of  heaven  ;  that  the  flesh  of  Christ,  through 
his  exaltation,  has  so  assumed  all  the  divine  properties,  as  to  be  equal 
in  might,  power,  majesty,  and  glory,  with  the  Father  and  the  eter- 
nal Word  in  degree  and  condition  of  the  essence ;  so  that  both  na- 
tures in  Christ  are  of  one  and  the  same  essence,  property,  will,  and 
glory ;  and  that  the  flesh  of  Christ  belongs  to  the  essence  of  the 
holy  Trinity. 

2.  That  the  ministry  in  the  church, — the  preached  and  heard 
Word, — is  not  an  instrument  through  which  God,  the  Holy  Spirit, 
teaches  men,  and  produces  in  them  the  saving  knowledge  of  Christ, 
conversion,  repentance,  faith,  and  new  obedience. 

3.  That  the  water  in  Baptism,  is  not  a  medium  throuoh  which 
God  the  Lord  seals  our  adoption  as  children,  and  effects  rep-eneration, 

4.  That  bread  and  wine  in  the  holy  sacrament  of  the  Lord's  Supper, 
are  not  the  means  through  which  Christ  distributes  his  body  and  blood. 

5.  That  a  Christian  who  is  truly  regenerated  through  the  Spirit 
of  God,  can  keep  and  fulfil  the  law  of  God  perfectly  in  this  life. 

6.  That  the  church  in  which  there  is  no  public  excommunication, 
or  in  which  no  regular  process  of  excommunication  is  observed,  is 
not  a  true  Christian  church. 

7.  That  the  minister  of  the  church,  who  is  not  truly  renewed, 
righteous,  and  pious,  in  his  own  person,  cannot  teach  other  persons 
profitably,  or  administer  true  and  genuine  sacraments  to  them. 

ERROR    OF    THE    NEW    ARIANS. 

We  likewise  reject  and  condemn  the  erroneous  doctrine  of  the 
New  Arians,  who  teach,  that  Christ  is  not  true,  essential,  nat- 
ural God,  of  one  eternal,  divine  essence  with  God  the  Father,  but 
is  only  adorned  with  divine  majesty,  subordinate  and  next  to  God 
the  Father. 

ERRONEOUS    ARTICLES    OF    THE    NEW    ANTITRINITARIANS. 

1.  Again,  some  Antitrinitarians  reject  and  condemn  the  ancient, 
approved  Symbols,  the  Niccne  and  the  Athanasian,  both  as  to  their 
meaning  and  their  expressions,  and  teach,  that  there  is  not  one,  only, 
eternal,  divine  essence  of  the  Father,  Son,  and  Holy  Spirit,  but  that 


732  FORMULA    OF    GONCORD. DECLARATION. 

even  as  God  the  Fatlter,  Son,  and  Holy  Spirit  are  three  distinct  per- 
sons, so  also  each  person  lias  his  essence  distinct  and  separate  from 
the  other  persons.  Some  of  them  hold  that  all  these  three, — like 
three  different  men  separated  from  each  other  in  their  essence, — are 
of  the  same  power,  wisdom,  majesty,  and  glory  ;  but  others  of  them 
hold  the  three  persons  to  be  unequal  in  essence  and  properties  to 
each  other. 

2.  That  the  Father  alone  is  true  God. 

These,  and  all  similar  articles,  and  all  that  belongs  to,  or  re- 
sults from  these,  we  condemn  and  reject  as  wrong,  false,  and  hereti- 
cal, and  as  repugnant  to  the  Word  of  God,  to  the  three  Symbols,  to 
the  Augsburg  Confession  and  Apology,  to  the  Smalcald  Articles, 
and  to  the  Catechisms  of  Luther ;  against  which  errors  all  pious 
Christians  should  carefully  guard,  as  they  value  the  salvation  of 
their  souls. 

In  the  presence  of  God,  therefore,  and  before  the  whole  Christian 
church,  we  have  desired  to  testify  to  those  who  now  live,  and  to 
those  who  shall  corne  after  us,  that  this  Declaration  now  made,  con- 
cerning all  the  controverted  articles  already  mentioned  and  explained, 
and  no  other,  is  our  faith,  doctrine,  and  confession  ;  in  which,  by  the 
grace  of  God,  we  shall  appear  with  humble  confidence  before  the 
judgment-seat  of  Jesus  Christ,  and  render  an  account  for  the  same. 
After  mature  deliberation,  in  the  fear  of  God,  and  invoking  his  name, 
w^e  have  subscribed  this  Declaration  with  our  own  hands  ;  *  contrary 
to  which  we  will  neither  write  nor  speak  any  thing,  cither  secretly 
or  publicly,  but,  supported  by  the  grace  of  God,  we  shall  firmly  ad- 
here to  the  doctrines  inculcated  in  it. 


*  The  list  of  names,  to  which  reference  is  here  made,  covering  73  pages,  small 
4to,  (Weisz's  edition  of  1739,)  and  closely  printed  in  3  columns  on  each  page,  it 
was  not  deemed  essential  to  append  to  this  translation  of  the  Book  of  Concord, 
since  the  authority  of  the  latter,  as  the  confession  of  the  church,  is  acknowledged. 
The  list  comprehends  the  names  of  3  electors,  20  princes,  24  earls  or  counts, 
(Gra/ew,)  4  barons,  {Freiherren,)  the  magistrates  of  38  imperial  cities,  and  about 
'^000  professors,  theologians,  and  teachers,  or  representatives  of  churches,  &c., 
that  is,  of  those  only  who  subscribed  previous  to  the  issue  of  the  first  edi- 
tion.— J^Teans. 


APPENDIX. 


A  CATALOGUE  OF  TESTIMONIES 

OF   THE   HOLY    SCRIPTURE    AND    OF    THE    ANCIENT,   PURE    TEACHERS    OF    THE    CHURCH; 

EXHIBITING     BOTH     THEIR     DOCTRIME     AND    ALSO    THEIR    PHRASEOLOGY    IN 

REFERENCE     TO     THE     PERSON     AND     THE    DIVINE     MAJESTY    OF 

THE  HUMAN  NATURE  OF   OUR  LORD   JESUS  CHRIST,   WHO  IS 

SEATED    AT    THE    RIGHT    HAND    OF    THE    ALMIGHTY 

POWER    OF     GOD. 


APPENDIX. 


TO  THE  CHRISTIAN  READER. 

Inasmuch  as  some  have  intimated  without  any  grounds,  that  in  the  Book 
of  Concord  there  is  a  deviation  in  phrases  and  forms  of  expression  from 
the  ancient,  orthodox  churches  and  Fathers,  especially  in  the  article  con- 
cerning the  person  of  Christ,  and  that,  on  the  contrary,  new,  strange,  self- 
devised,  unusual,  and  unheard-of  expressions  are  introduced;  and  since  the 
testimonies  of  the  ancient  churches  and  Fathers,  to  which  this  hook  has 
reference,  are  somewhat  too  extended  to  be  embodied  in  it,  (which  testimo- 
nies were  afterwards  presented  to  several  princes  and  electors,  accurately 
marked  out,)  we  have  arranged  them  under  different  heads,  and  appended 
them  to  this  book,  for  the  benefit  of  the  Christian  reader  ;  from  these  testi- 
monies he  may  perceive  and  readily  discover,  that  nothing  new,  either  in 
doctrine  or  in  the  form  and  manner  of  expression,  has  been  introduced  into 
the  said  book,  but  that  this  mystery  is  taught  and  treated  even  in  the  same 
manner  as,  first  of  all,  the  holy  Scripture  and  afterwards  the  ancient, 
orthodox  church,  have  taught. 


Thus,  in  the  first  place,  the  fact  that  in  the  Book  of  Concord,  in 
treating  of  the  unity  of  the  person  of  Christ,  and  of  the  difference 
between  his  two  natures,  as  well  as  of  their  essential  attributes,  no 
deviation  has  been  made  from  the  manner  in  which  the  ancient,  or- 
thodox church,  the  Fathers  of  the  same,  and  the  councils,  have 
spoken  concerning  these  points ;  namely,  that  there  are  not  two 
persons,  but  one  Christ,  and  in  this  person  two  distinct  natures,  the 
divine  and  the  human,  which  are  neither  separated  nor  commingled, 
nor  changed  the  one  into  the  other,  but  that  each  nature  has  and  re- 
tains its  essential  attributes,  and  does  not  lay  them  off  in  eternity  ; 
and  that  the  essential  attributes  of  the  one  nature,  which  are  truly  and 
rightly  ascribed  to  the  whole  person,  never  become  the  attributes 
of  the  other  nature,  the  following  testimonies  of  the  ancient,  pure 
councils  prove : 

In  Ephesino  Concilio,  (tom.  1,  concil.  p.  606,)  can.  4:  Si  quis 
voces  scripturse  de  Christo  in  duabus  personis  vel  subsistentiis  divi- 
dit,  et  aliquas  quidcm  velut  homini,  qui  pra^ter  Dei  Verhum  speci- 
aliter  intelligatur,  aptaverit,  aliquas  vero  tamquam  dignas  Deo  soli 
Dei  Patris  verbo  deputaverit,  anathema  sit. 


736  APPENDIX. 

Canone  5 :  Si  quis  audeat  dicere :  Homlnem  Christum  theopho- 
ron  ac  non  potius  Deum  esse,  tamquam  Filiura  per  naturam  veraci- 
ter  dixerit,  secundum  quod  Verbum  caro  factum  est,  et  communi- 
cant similiter  ut  nos  carni  et  sanguini,  anathema  sit. 

Canone  6  :  Si  quis  non  confitetur  eundem  Christum  Deum  simul 
et  hominem,  propterea  quod  Verbum  caro  factum  est,  secundum 
scripturas,  anathema  sit. 

Canone  12 :  Si  quis  non  confitetur  Dei  Verbum  passum  carne, 
et  crucifixum  carne,  et  mortem  carne  gustasse,  factumque  primo- 
genitum  ex  mortuis,  secundum  quod  vita  et  vivificator  est  ut  DeuSy 
anathema  sit. 

That  is : — In  the  fourth  canon  or  rule  of  the  Council  of  Ephesus 
it  is  thus  concluded  :  If  any  one  should  divide  the  declarations  of 
Scripture  concerning  Christ  between  two  persons  or  substances,  and 
apply  some  of  them  to  man,  who  should  be  understood  independently 
of  the  Father's  Word,  or  without  the  Son  of  God,  and  ascribe  others 
to  the  Son  of  God  alone,  as  pertaining  only  to  God,  let  him  be 
accursed. 

In  the  fifth  canon,  thus  :  If  any  one  should  dare  to  assert,  that  the 
man  Christ  bears  God,  and  not  much  rather  truly  say  that  he  is  God, 
as  the  natural  Son  of  God,  accordingly  as  the  Word  was  made  flesh, 
and  partook  even  as  we  do,  of  flesh  and  blood,  let  him  be  accuised. 

In  the  sixth:  If  any  one  should  not  confess,  that  the  one  Christ 
is  both  God  and  man,  because  the  Word  was  made  flesh,  according 
to  the  Scripture,  let  him  be  accursed. 

In  the  twelfth :  If  any  one  should  not  confess  that  the  Word  of 
God  suffered  in  the  flesh,  and  was  crucified  in  the  flesh,  and  tasted 
death  in  the  flesh,  and  that  he  became  the  first-born  from  the  dead, 
according  as  he  is  life,  and  life-giving,  as  God,  let  him  be  accursed. 

Et  decretura  Chalcedonensis  Concilii  citante  Evagrio,  lib.  2,  cap. 
4,  sic  habet :  Sequentes  igitur  sanctos  patres,  confiteraur  unum  et 
eundem  Filium,  Dominum  nostrum  Jesum  Christum,,  et  una  voce 
omnes  deprpedicamus,  eundem  perfectum  in  Divinitate  et  perfectum 
eundem  in  humanitate,  vere  Deum  et  vere  hominem  eundem,  ex  ani- 
ma  rationali  et  corpore,  consubstantialera  Patri  secundum  Divinita- 
tem,  et  consubstantialem  nobis  secundum  humanitatera,  per  omnia 
nobis  similem  absque  peccato,  ante  seecula  quidem  ex  Patre  genitum 
secundum  Divinitatem,  in  extremis  autem  diebus  ipsum  eundum  jii'op- 
ter  nos  et  propter  nostram  salutem  ex  Maria  virgine,  Dei  genetrice 
secundum  humanitatem  genitum,  unum  et  eundem  Jesum  Christum, 
Filium  et  Dominum  unigenitum,  in  duabus  inituris  inconfuse,  incon- 
vertibiliter,  indivise,  insegregabiliter  cognifuni,  nequaquam  differentia 


A    CATALOGUE    OF    TESTIMOMES.  71^ 

naturarum  sublata  propter  unionem,  sed  servata  potius  proprietate 
utriusque  naturae,  et  utraqiie  in  unam  personam  concurrente,  non 
velut  in  duas  personas  dispertitiim  aut  divisum,  sed  unum  et  eundem 
Filium  unigenitum,  Deum,  Verbum  et  Dominum  Jesum  Christum; 
queraadmodum  olim  prophetBe  et  de  se  ipso  Christus  ipse  nos  docuit, 
et  patrura  nobis  tradidit  symbolum,  (torn.  I,  concil.  p.  154.) 

That  is  : — And  the  decree  of  the  Council  of  Chalcedon  says  :  We 
follow,  therefore,  the  holy  Fathers,  and  confess  one  and  the  same  Son, 
our  Lord  Jesus  Christ,  and  with  one  voice  we  teach  that  he  is  perfect  in 
his  divinity,  and  perfect  in  his  humanity,  truly  God,  and  truly  man, 
who  has  a  rational  soul  and  a  body,  consubstantial  with  the  Father 
according  to  his  divinity,  and  consubstantial  with  us  according  to  his 
humanity  ;  similar  to  us  in  all  things,  sin  excepted  ;  begotten  of  the 
Father  before  the  beginning  of  time,  according  to  his  divinity  ;  but 
in  the  last  days  even  this  same  one  was  born  for  us  and  on  account 
of  our  salvation,  of  the  Virgin  Mary,  the  mother  of  God,  according 
to  his  humanity,  one  and  the  same  Jesus  Christ,  the  only-begotten 
Son  and  Lord,  known  in  two  natures  uiiconfused,  unchangeable,  un- 
divided, inseparable  ;  the  ditference  of  natures  by  no  means  destroyed 
on  account  of  this  union,  hut  rather  the  properties  of  each  nature 
being  preserved,  and  concurring  in  one  person,  not  as  separated  or 
divided  in  two  persons,  but  one  and  the  same  only-begotten  Son, 
God,  Word,  and  Lord  Jesus  Christ,  &c. 

Ita  etiam  deciraa  epistola  Leonis  synodica  (Ad  Flavianum  cap. 
3,  fol.  92,)  loquitur:  Salva  proprietate  utriusque  natura:  et  in  unam 
coeunte  personam,  suscepta  est  a  majestate  humilitas,  a  virtute  infir- 
mitas,  ab  a^ternitate  niortalitas,  *  et  ad  resolvendum  conditionis  nos- 
tree  debitum,  natura  inviolabilis  naturae  est  unita  passibili,  ut  unus  et 
idem  mediator  noster  et  raori  posset  ex  uno,  et  mori  non  posset  ex 
altero. 

Item  (cap.  4,  fol.  93,)  :  Qui  verus  est  Deus,  idem  verus  est  homo, 
dum  invicem  sunt  et  humilitas  hominis  et  altitudo  Deitatis.  Sicut 
enira  Deus  non  mutatur  miseratione,  itn  homo  non  consumitur  digni- 
tate,  agit  enim  utraque  forma  cum  alterius  communione,  quod  pro- 
prium  est,  Verbo  scilicet  operante,  quod  Verbi  est,  et  carne  exse- 
quente,  quod  carnis  est.  Unum  horum  coruscat  miraculis,  alterum 
succumbit  injuriis.  Densest  per  id,  quod  in  principio  erat  Verbum, 
et  Deus  erat  Verbum,  per  quod  omnia  facta  sunt.  Homo  per  id, 
quod  Verbum  caro  factum  est,  quodque  factus  est  ex  mnliere.  Item 
propter  banc  unitatem  personam  in  utraque  natura  intelligendam,  et 

*  Abstiactum  pro  concrete. 

9:; 


■JSS  APPENDIX. 

filius  hominis  legitur  descendisse  de  coelo,  quum  Filius  Dei  ex  Maria 
virgine  carnem  assumserit. 

Et  riirsus  (cap.  o,  fol.  93,)  :  Filius  Dei  crucifixus  dicitur  et  sepul- 
tus,  quum  hfec  non  in  ipsa  Divinitate,  qua  consubstantialis  est  Patri, 
sed  in  naturee  humana  sit  infirmitate  perpessus,  cet. 

That  is  : — Thus  also  the  tenth  epistle  of  Leo,  which  was  of  great 
influence  in  the  Council  of  Chalcedon,  speaks :  The  properties 
of  each  nature  secured,  and  meeting  in  one  person,  huraihty  was  re- 
ceived by  majesty,  infirmity  by  power,  mortality  by  immortality  ; 
and,  for  abolishing  the  debt  of  our  condition,  a  nature  incaj)able  of 
suffering  was  united  with  a  nature  capable  of  suffering ;  so  that  this 
same  Mediator  whom  we  have,  might  be  able  to  die  according  to  one 
nature,  but  not  according  to  the  other. 

Again :  He  who  is  true  God,  is  also  true  man,  because  the  humil- 
ity of  man  and  the  greatness  of  the  Deity,  are  in  union.  For  as  God, 
in  Christ,  is  not  changed  by  compassion,  so  the  Man  in  him  is  not  con- 
sumed by  the  divine  dignity  ;  for  each  form,  in  communion  with  the 
other,  performs  that  which  is  peculiar  to  itself;  the  Word  indeed 
working  that  which  is  of  the  Word,  and  the  Flesh  performing  that 
which  is  of  the  flesh.  One  of  these  shines  with  miracles,  the  other 
succumbs  to  injuries.  He  is  God  because  the  Word  was  in  the  be- 
ginning, and  God  was  the  Word,  by  whom  all  things  were  made. 
He  is  man  because  the  Word  was  made  flesh,  and  because  he  was 
made  of  a  woman.  Again  :  In  order  to  express  this  union  of  person 
in  both  natures,  we  read  in  the  Scriptures  that  the  Son  of  man  de- 
scended from  heaven,  when  the  Son  of  God  assumed  flesh  from  the 
Virgin  Mary  ;  and  again  : 

The  Son  of  God,  is  said  to  have  been  crucified  and  buried,  although 
he  endured  these  things  not  to  his  divinity,  which  is  consubstantial 
with  the  Father,  but  in  the  infirmity  of  his  assumed  human  nature,  &c. 

These  are  the  the  words  of  the  two  councils,  of  Ephesus  and 
Chalcedon ;  and  with  these  all  the  holy  Fathers  accord. 

And  even  this  the  learned  have  also  hitherto  in  our  schools  desired 
to  show  and  to  explain  by  the  words  ahstrnctum  and  concrdum,  ab- 
stract and  concrete,  to  which  the  Book  of  Concord  has  reference  in 
these  few  words:  "All  this  the  learned  well  know."*  And  the 
words  abstract  and  concrete  must  necessarily  be  preserved  in  the 
schools  in  their  proper  sense. 

For,  concrete  words  are  those  which  designate  the  whole  person 
in  Christ;  as,  God,  man.     But  abstract  words  are  those  by  which 


•Book  of  Concord,  page  693. 


A    CATALOGUE    OF    TESTIMONIES.  7i.^9 

the  natures  in  the  person  of  Christ  are  understood  and  expressed ;  as, 
divinity,  humanity . 

According  to  this  distinction  it  is  correctly  said;,  concretely  :  God 
is  man,  man  is  God.  On  the  contrary,  it  is  incorrect  to  say,  in 
abstract  terms  :  Divinity  is  humanity,  humanity  is  divijiity. 

And  the  same  is  applicable  to  the  essential  attributes  ;  so  that  the 
attributes  of  the  one  nature  cannot  be  predicated  of  the  other  nature 
abstractly,  as  if  they  were  the  attributes  of  that  other  nature  too. 
Hence,  to  say,  the  human  nature  is  omnipotence,  or  is  from  eternity, 
would  be  false  and  erroneous.  Nor  can  the  attributes  themselves 
be  predicated  of  one  another,  as  if  it  should  be  said  :  Mortality  is 
immortality ,  and  immortality  is  mortality ;  for,  by  such  expressions 
the  difference  between  the  natures  and  their  attributes  would  be  de- 
stroyed, and  they  would  be  commingled,  the  one  would  be  changed 
into  the  other,  and  thus  they  would  be  equalized. 

But  it  is  necessary  to  know  and  firmly  to  believe,  not  only  that 
the  assumed  human  nature  in  the  person  of  Christ,  has  and  retains 
to  all  eternity  its  essence  and  its  natural,  essential  attributes,  but  as 
it  is  also  of  special  importance,  and  as  the  highest  consolation  of  a 
Christian  is  comprehended  in  it,  to  know  also  from  the  revelation  of 
the  holy  Scripture,  and  to  iielieve  without  any  doubt,  to  what  majes- 
ty his  human  nature  was  really  and  actually  raised,  in  and  through 
the  personal  union,  and  thus  became  a  personal  partaker  of  the  same, — 
all  of  which  is  amply  explained  in  the  Book  of  Concord, — therefore, 
in  order  that  all  may  see,  that  in  the  said  book  no  new,  strange, 
unheard-of  phrases  and  expressions  devised  by  men,  have  been  in- 
troduced on  this  subject  into  the  church  of  God,  the  following  cata- 
logue of  testimonies,  first  of  the  holy  Scriptures  and  then  of  the 
ancient,  orthodox  teachers  of  the  church,  but  especially  of  those 
Fathers  who  were  the  chief  and  leading  men  of  the  four  general 
councils,  clearly  demonstrate  the  point  from  which  it  may  be  jx^r- 
ceived  in  what  manner  they  discoursed  on  this  matter. 

And  in  order  that  the  Christian  reader  may  the  more  easily  com- 
prehend this  matter  and  judge  of  it,  these  testimonies  are  arranged 
under  several  different  heads,  which  follow, 

I. 

In  the  first  place,  that  the  holy  Scriptures  as  also  the  Fathers, 
when  speaking  of  the  majesty  which  the  human  nature  of  Christ  has 
received  through  the  personal  union,  employ  the  words,  communi- 
cafio,  communio,  participatio,  traditio,  donatio,  subjectio,  exalfatia, 
dari,  <§-c. ;  that  is,  communication,  commiuiion,  participation.,  to  be 
given,  &c. 


740 


APPENDIX. 


Dan.  7,  13, 14  :  Ecce  in  nubibus  coeli  quasi  filius  hominis  v^niebat, 
cet.,  et  dedit  ei  potestatem,  honorem  et  regnum.  Potestas  ejus  po- 
testas  ffiterna. 

Job.  13,  3 :  Sciens,  quia  omnia  dcdit  ei  Pater  in  manus. 

Matt.  11,  27 :  Omnia  mihi  tradita  sunt  a  Patre  raeo. 

Matt.  28,  18 :  Data  est  mihi  omnis  potestas  in  cceIo  et  in  terra. 

Phil.  2,  9:  Donavit  ei  nomen  super  omne  nomen,  cet. 

Eph.  1,  22  :  Omnia  suhjecit  sub  pedibus  ejus. 

Ps.  8,  6 ;  1  Cor.  15,  27  ;  Ebr.  2,  8  ;  Phil.  2,  9 :  Propter  quod 
Deus  exaltavit  ipsum. 

That  is  : — Daniel  7,  13,  14  :  I  saw, — and,  behold,  one  like  the 
Son  of  man  came  with  the  clouds  of  heaven,  and  came  to  the  Ancient 
of  days,  and  they  brought  him  near  before  him.  And  there  was 
given  him  dominion,  and  glory,  and  a  kingdom,  that  all  people,  na- 
tions, and  languages,  should  serve  him  :  his  dominion  is  an  everlast- 
ing dominion,  which  shall  not  pass  away,  and  his  kingdom  that  which 
shall  not  be  destroyed. 

John  13,  3 :  Jesus  knowing  that  the  Father  had  given  all  things 
into  his  hands. 

Matt.  11,  27 :  All  things  are  delivered  unto  me  of  my  Father. 

Matt.  28, 18 :  All  power  is  given  unto  me  in  heaven  and  in  earth. 

Phil.  2,  9  :  God  also  hath  highly  exalted  him,  and  given  him  a 
name  which  is  above  every  name,  &c. 

Eph.  1,22  :  And  hath  put  all  things  under  his  feet ;  1  Cor.  15, 27; 
Heb.  2,  8. 

EusEBius  (Demonstr.  Evang.  1,  4,  c.  13,  p.  169,  ed.  Paris,  1628,) : 
Sed  ilia  quidem  a  se  ipso  communi cans  (o  Aoyo?)  homini,  hffic  vero 
a  mortali  ipse  non  recipiens.  Item,  mortali  quidem  potentiam  divi- 
nam  subministrans,  a  mortali  vero  ipse  non  contra  in  partem  aut 
communitatem  adductus. 

Idem;  Hunc  ipsum  interim  ad  illius  vitce  aeternae,  quam  penes  se 
habet,  atque  ad  dignitatis  in  Divinitate  ac  beatitudine  communitatuin 
assumens. 

That  is  : — The  Word  imparting  these  things  indeed  from  his  own 
to  man,  but  not  receiving  those  from  the  mortal,  and  furnishing  di- 
vine power  to  the  mortal,  but  not  taken  by  the  mortal  into  a  share  or 
participation. 

The  Word  made  him  (man)  worthy  of  partaking  of  the  Divinity, 
and  of  life  eternal,  and  of  blessedness. 

Athanasius  in  Epistola  ad  Epictetum  (torn.  1,  op.  p.  589,  ed. 
Colon.)  referente  etiam  Epiphanio  contra  Dimeritas  (Hseres.  77  con- 
tra Dimcpritas  t.  2,  op.  p.  1005,  ed.  Col.,)  :  Non  enim  Verbum  caro 


A    CATALOGUE   OF    TESTIMONIES.  741 

factum  est,  ut  Deitati  aliqua  accessio  fieret,  neque  ut  Verbum  in  me- 
liorem  statura  reduceretur,  magis  vero  ipsi  humana^  naturae  accessio 
magna  facta  est  ex  communione  et  unione  Verbi  ad  huraanam  na- 
turam. 

Tliat  is  : — For  the  Word  was  not  made  flesh  for  the  purpose  of 
adding  any  thing  to  the  Deity,  nor  for  the  purpose  of  placing  the 
Word  in  a  better  condition ;  but  much  rather  was  there  a  great  ac- 
cession made  to  the  human  nature  itself,  by  the  communion  and  union 
of  the  Word  with  the  human  nature. 

Epiphanius  Hseresi  69,  (contra  Ariomanitas,)  p.  344  (p.  805,  ed. 
Col.,)  :  Caro,  quae  ex  Maria  et  ex  nostro  genere  erat,  transforraaba- 
tur  in  gloriam  (in  transfiguratione)  insuper  acquirens  gloriam  Deita- 
tis,  honorem,  perfectionem  et  gloriam  coelestem,  quara  caro  ab  initio 
non  habebat,  sed  ibi  eam  in  cngnitione  scilicet  Dei  Verbi  accepit. 

That  is : — The  flesh,  which  was  from  Mary,  and  was  of  our  race, 
was  transformed  into  glory,  (by  transfiguration,)  and  obtained,  more- 
over, the  glory  of  the  Deity — that  honor,  perfection,  and  heavenly 
glory,  which  the  flesh  had  not  from  the  beginning,  but  which  it  has 
received  by  its  co-union  with  God,  the  Word. 

Cyrillus,  lib.  5,  Dialog,  (t.  5,  p.  562,  ed.  Par.  1638,)  :  Quomodo 
ergo  vivificat  caro  Chisti  ?  Et  respondet,  secundum  unionem  cum 
vivente  Verbo,  quod  et  suae  naturae  bona  proprio  corpori  communia 
solet  facere. 

That  is : — How,  then,  does  the  flesh  of  Christ  vivify  ?  He  an- 
swers: Through  its  union  with  the  living  Word,  which  Word  is 
wont  to  communicate  the  excellencies  of  his  nature  to  his  own  body. 

Theodoretus,  Eph.  1  (t.  3,  p.  297,  ed.  Par.  1642,) :  Quod  vero 
assumta  ex  nobis  natura  ejusdem  honoris  cum  eo,  qui  assumsit,  sit 
particeps,  ut  nulla  videatur  adorationis  differentia,  sed  per  naturam, 
quae  cernitur,  adoretur,  quae  non  cernitur,  Divinitas,  hoc  vero  omne 
miraculum  superat. 

That  is : — But  that  the  nature  assumed  from  us,  becomes  a  par- 
taker of  his  honor  who  assumed  it,  so  that  no  diff'erence  of  adora- 
tion is  discerned,  but  that  through  the  nature  which  is  perceived,  the 
Divinity  is  adored  which  is  not  perceived, — this  surpasses  all  miracles. 

Damascenus,  lib.  3,  mpt  op^o6o|.  rti?.  cap.  7  et  15:  Divina  natura 
proprias  suas  excellentias  seu  glorificationes  carni  cnmmunicat  seu 
impertif,  ipsa  vero  in  se  passionum  carnis  manct  cxpers. 

Idem  cap.  19:  Caro  operanti  Deitati  Verbi  conunvvi cat,  cum 
quod  divinffi  operationes  per  corpus  tamquam  per  organum  perfici- 
antur,  turn  quod  unus  et  idem  sit,  qui  divina  et  humana  operetur. 
Nosse  enira  oportet,  quod  sicuti  sancta  ejus  mens  etiam  naturales 


742  APPENDIX. 

suas  operationes  opera tur,  cet.  Et  siraul  communicaf  etiam  Deitati 
Vei  bi  operant!  et  gubernanti,  ipsa  etiam  intelligens,  cognoscens  et 
clisponens  totum  universura,  non  ut  nuda  hominis  mens,  sed  ut  Deo 
secundum  hypostasin  counita,  et  Dei  mens  constituta. 

That  is: — The  divine  nature  communicates  or  imparts  its  own 
excellence  or  glorification  to  the  flesh,  but  that  nature  in  itself  re- 
mains free  from  the  affections  of  the  flesh. 

The  flesh  shares  with  the  operating  Deity  of  the  Word,  because 
divine  operations  are  performed  through  the  body  as  through  an  or- 
gan, and  also  because  he  who  performs  divine  and  human  operations, 
is  one  and  the  same  being.  For  it  ought  to  be  observed,  that  even 
as  his  holy  mind  performs  its  own  natural  operations,  &c.,  at  the 
same  time  this  holy  mind  shares  in  the  operation  and  government  of 
the  Divinity  of  the  Word,  knowing,  observing,  and  arranging  the 
whole  universe,  not  as  the  limited  mind  of  man,  but  as  a  mind  per- 
sonally united  with  God,  being  the  mind  of  God. 

II. 

That  Christ  has  received  this  majesty  in  time,  not,  however,  ac- 
cording to  his  divinity  or  divine  nature,  but  according  to  his  assumed 
human  nature,  or  to  his  flesh,  as  man,  or  as  the  Son  of  man,  that  is, 
humanitus,  ratione  corporis  sen  humanitatis,  propter  carnem  quia 
homo,  axit  Filius  hominis. 

Ebr.  1,  3 :  Facta  purgatione  peccatorum  per  se  ipsum,  sedet  ad 
dexteram  majestatis  in  excelsis. 

Ebr.  2,  8,  9  :  Videmus  Jesum  propter  passionem  mortis  gloria  et 
honore  coronatura,  et  constitutum  super  omnia  opera  manuum  Dei,  et 
omnia  ei  subjecta  sub  pedibus  ejus. 

Luc.  22,  69:  Ex  hoc  erit  filius  hominis  sedens  a  dextris  vir- 
tutis  Dei. 

Luc.  1,  32,  33  :  Et  dabit  ei  Dominus  Deus  sedem  David  patris,  et 
regnabit  in  leternum,  et  regni  ejus  non  erit  finis. 

Joh.  5,  26,  27 :  Dedit  Filio  habere  vitam  in  se  ipso,  et  potestatem 
dedit  ei  etiam  judicium  facere,  quia  filius  hominis  est. 

That  is: — Heb.  1,  3:  Who,  when  he  had  by  himself  purged  our 
sins,  sat  down  on  the  right  hand  of  the  Majesty  on  high. 

Heb.  2,  8,  9 :  But  now  we  see  not  yet  all  things  put  under  him; 
but  we  see  Jesus,  who  was  made  a  little  lower  than  the  angels,  for 
the  sufl'ering  of  death,  crowned  with  glory  and  honor. 

Luke  22,  69 :  Hereafter  shall  the  Son  of  man  sit  on  the  right  hand 
of  the  power  of  God. 


A    CATALOGUE    OF   TESTIMONIES.  743 

Luke  1,  32,  33 :  And  the  Lord  God  shall  give  unto  him  the  throne 
of  his  father  David.  And  he  shall  reign  over  the  house  of  Jacob  for- 
ever; and  of  his  kingdom  there  shall  be  no  end. 

John  6,  26,  27:  For  as  the  Father  hath  life  in  himself,  so  hath  he 
given  to  the  Son  to  have  life  in  himself;  and  hath  given  him  autho- 
rity to  execute  judgment  also,  because  he  is  the  Son  of  man. 

Athanasius  apud  Theodoretum,  Dialog.  2,  p.  330 :  QuKcumque 
scriptura  dicit  Christum  in  tempore  accepisse,  propter  humanitalem 
dicit,  non  propter  Divinitatem. 

That  is : — Whatever  the  Scripture  says  that  Christ  has  received 
in  time,  is  said  07i  account  of  his  Immanity,  and  not  on  account  of 
his  divinity. 

Athanasius,  Oratione  contra  Arianos  2  et  4  (f  347  et  490,  sq. 
492,  ed.  Colon.  16>i6,)  :  Scriptura  non  intelligit  substantiam  Verbi  ex- 
altatara,  sed  ad  humanitatein  ejus  hoc  spectat,  et  propter  carnem 
exaltari  dicitur.  Quum  enira  ipsius  sit  corpus,  merito  ipse  ut  homo, 
ratione  corporis,  humanities  exaltari  et  accipere  menioratur,  eo  quod 
corpus  ilia  recipiat,  quce  Verbum  semper  possidebat,  secundum  suam 
ex  Patre  Deitatem  et  perfectionem.  Dicit  ii^itur  se  potestatein  ac- 
cepisse ut  hominem,  quam  semper  habet  ut  Deus.  Dicitque  (glori- 
fica  me)  qui  alios  glorificat,  ut  ostendat  carnem  se  habere  istarum 
rerura  indigam.  Ac  proinde  came  suae,  humanitatis  banc  glorifica- 
tionem  accipiente,  ita  loquitur,  quasi  ipse  earn  accepisset. 

Illud  enim  ubique  aniraadvertendum,  nihil  eorum,  qua?  dicit  se  ac- 
cepisse, in  tempore  scilicet,  ita  se  accepisse,  quasi  non  habuisset ;  ha- 
bebat  enira  ilia  utpote  semper  ut  Deus  et  Yerbum.  Nunc  autem 
dicit  humanitus  se  accepisse,  ut  carne  ejus  in  ipso  accipiente  in  pos- 
terum  ea  ex  carne  illius  in  nos  firmiter  possidenda  traderentur. 

Idem :  De  suscepta  Humanitate  contra  Apollinarium  (p.  603  et 
611,  ed.  Colon.  1686,)  :  Quum  Petrus  dicit  Jesum  factum  Dominum 
et  Christum  a  Deo,  non  de  Divinitate  ejus  loquitur,  sed  de  humani- 
tate. Verbum  ejus  semper  erat  Dominus,  neque  post  crucem  primum 
factus est  Dominus,  sed  humanitatem  ejus  D'n'in'nas  fecii  Dominum 
et  Christum. 

Item  :  Quaecunque  scriptura  dicit  Filium  accepisse,  ratione  cor- 
poris accepta  intelligit,  corpusque  illud  esse  primitias  ecclesise.  Pri- 
mum igitur  Dominus  suum  corpus  excitavit  et  exaltavit,  posthac 
autem  membra  sui  cor])otis.  Quibus  verbis  Athanasius  explicavit, 
quod  paulo  post  ad  universam  ecclesiam  etiam  suo  modo  accora- 
modavit. 

That  is: — The  Scripture  does  not  understand  the  substance  of  the 
Word  to  be  exalted,  but  this  exaltation  relates  to  his  humanity ^  and 


744  APPENDIX. 

on  account  of  the  fiesTi  he  is  said  to  be  exalted.  For,  since  it  is  his 
body,  he  himself  as  man,  is  properly  said  to  be  exalted  and  to  re- 
ceive, in  regard  to  his  humanity  hy  reason  of  his  body,  because  this 
body  received  those  endowments  which  the  Word  always  possessed, 
according  to  his  Divinity  and  perfection  which  he  has  of  the  Father. 
Therefore,  he  says  that  as  man  he  has  received  that  power  which 
he  always  had  as  God.  And  he,  who  glorifies  others,  says  "  glorify 
me,"  in  order  to  show  that  he  himself  has  flesh  in  need  of  these  en- 
dowments. And  therefore,  his  flesh  having  received  this  glorifica- 
tion according  to  his  humanity,  he  speaks  as  if  he  himself  had 
received  it. 

This  must  be  observed  every  where  in  the  Scriptures,  that  none 
of  those  things  which  he  says  he  received,  in  time  namely,  he  received 
as  if  he  did  not  possess  them  already  ;  for  as  God  and  the  Word,  he 
always  had  them.  But  now  he  says  that  he  has  received  these  en- 
dowments after  the  humanity,  so  that,  after  his  flesh  in  himself 
had  received  them,  he  might  henceforth  impart  them  to  us  from  his 
flesh  as  a  sure  possession. 

Ao-ain:  When  Peter  says,  Jesus  was  made  Lord  and  Christ,  of 
God,  he  speaks,  not  concerning  his  Divinity,  but  concerning  his 
humanity.  His  Word  was  always  Lord  ;  nor  was  he  first  made 
Lord  after  his  crucifixion,  but  his  Divinity  made  his  humanity  Lord 
and  Christ. 

And  again  :  Whatever  the  Scripture  says  the  Son  has  received,  it 
understands  that  he  received  according  to  the  body,  i\n(.]  that  this  body 
is  the  first  fruits  of  the  church.  The  Lord,  therefore,  raised  and 
exalted  his  body  first ;  but  afterwards  the  members  of  his  body.  By 
these  words  Athanasius  explains  what  he,  a  little  afterwards  in  his 
way,  accommodates  even  to  the  whole  church. 

Basilius  Magnus  contra  Eunomiura,  lib.  4  (p.  769,  ed.  Paris,)  : 
•Quod  Dominus  celebratur  et  accepit  nomen super  omne  nomen  ;  item: 
Data  est  mihi  omnis  potestas  in  coelo  et  in  terra,  ego  vivo  propter 
Patrem,  glorifica  me  ca  gloria,  quam  ante  mundum  habui  apud  te, 
cet.,  ilia  intelligere  oportet  de  Incarnatione  et  non  de  Delta  te. 

That  is  : — These  declarations  :  The  Lord  is  exalted  and  has  re- 
ceived a  name  which  is  above  every  name ;  again  :  All  power  is 
given  unto  me  in  heaven  and  in  earth  ;  1  live  by  the  Father;  glo- 
rify me  with  that  glory  which  I  had  with  Ihee  before  the  world  was, 
&c.,  must  be  undeistood  concerning  the  Incarnation,  and  not  con- 
cerning the  Deity. 

5  Ambrosius,  hb.  5,  de  Fide,  cap.  6  (torn.  2,  p.  109,) :  Didicisti, 
quod  omnia  sibi  ipsi  subjicere  possit  secimdura  operationera  utiquc 


A    CATALOUUK    OF    TESTIMONIES.  740 

Deitatis :  disce  nunc,  quod  secundum  carnem  omnia  subjecta  accipiat, 
sicut  scriptum  est  Eph.  1 :  Secundum  carnem  igitur  omnia  ipsi  svh^ 
jecta  traduntur. 

Idem  lib.  o,  cap.  2  (p.  99,)  :  Non  enim  Deus  suae  sedis  apostolis 
dat  consortium,  Ciiristo  vero  secundum  humanitatem  datur  consor- 
tium divinffi  sedis. 

Et  cap.  6  (p.  108,)  :  In  Christo  communis  secundum  carnem  na- 
tura  praerogativam  sed  cadestis  meruit. 

That  is  : — You  have  learnt  that  he  can  subject  all  things  unto 
himself,  namely  according  to  the  operation  of  the  Deity:  learn  now, 
that  he  receives  all  things  in  subjection  to  hira  accordmg  to  the  flesh, 
as  it  is  written,  Eph.  1.  xiccording  to  the  flesh,  therefore,  all  things 
are  given  in  subjection  to  him. 

For  God  gave  not  to  the  Apostles  the  fellowship  of  his  seat,  but 
to  Christ  according  to  his  humanity,  he  gave  the  fellowship  of  his 
divine  seat. 

Jlccording  to  the  flesh  the  common  (human)  nature  in  Christ  ob- 
tained the  prerogative  of  the  heavenly  seat. 

Chrysostomus  Ebr.  1,  serm.  3,  p.  117  (torn.  4,  horailia  3,  p. 
1493,):  Secundum  carnem  dicens :  Etadorent  ipsumomnesangeli  Dei. 

That  is  : — The  Father  commanded  that  according  to  the  fleshy 
Christ  should  be  adored  by  all  the  angels. 

Theophylactus  in  Job.  3  (p.  235,  [ed.  Paris,  1631,  fol.  605,]): 
Pater  omnia  dedit  in  manum  Filii  juxta  humanitatem. 

That  is  : — The  Father  gave  all  things  into  the  hands  of  the  Sou 
according  to  his  human  nature. 

fficuMENius  ex  Chrysost.  Ebr.  1  (torn.  2,  op.  p.  324,  ed.  1631,)  : 
Quatenus  Deus  est  Filius,  aeternum  habet  thronum.  Thronus  tuus, 
inquit  Deus,  in  sa;culum  sfficuli.  Non  enim  post  crucem  et  passionem 
hoc  honore  ut  Deus  dignus  habitus  fuit,  sed  accepit  ut  homo,  quod 
habebat  ut  Deus.  (Et  paulo  post):  Ut  homo  igitur  audit:  Sede  a 
dextris  meis.     Ut  enim  Deus  aeternum  habet  imperium. 

That  is: — Inasmuch  as  he  is  God  the  Son,  he  has  an  everlasting: 
throne.  Thy  throne,  says  God,  is  from  everlasting  to  everlasting. 
For  he  was  not  counted  worthy  of  this  honor  as  God,  after  his  cru- 
cifixion and  passion,  but  as  man  he  received  that  which  he  had  as 
God.  (And  a  little  afterwards)  :  Jls  man,  therefore,  he  hears  the 
words  :  "  Sit  thou  at  my  right  hand."  For,  as  God,  he  has  eternal 
dominion. 

Cyrillus,  lib.  9,  Thesauri  cap.  3  (torn.  2,  p.  110,) :  In  potesta- 
tem  dorainandi  ut  homo  ascendit. 

Idem  lib.  11,  cap.  17  :  Gloriam  suani,  quara  semper  habuit  ut 

91 


746  APPENDIX. 

Deus,  ut  homo  petiit ;  nee  quia  gloriee  proprise  unquam  expers  fuit, 
hcec  ab  eo  dicuntur,  seel  quia  in  gloi  iain,  quse  sibi  semper  adest  ut 
Deo,  proprium  templum  subducere  volebat. 

Idem  lib.  2,  ad  Reginas  :  Accepisse  gloriam,  potestatem  et  regnum 
super  omnia,  referendum  est  ad  conditiones  humanitatis. 

That  is  : — To  the  power  of  dominion  he  rose  as  man. 

His  glory,  Avhich  he  always  possessed  as  God,  he  sought  as  man; 
nor  are  these  things  said  by  him  because  he  was  ever  destitute  of  his 
own  glory,  but  because  he  wished  to  bring  his  own  temple  into  the 
glory  which  is  always  present  with  him  as  God. 

The  fact  that  he  received  glory,  power,  and  dominion  over  all 
things,  must  be  referred  to  the  conditions  of  his  humanity. 

Theodoretus  in  Ps.  2  (tom.  1,  p.  242,) :  Christus  quum  natura 
Dominus  sit  ut  Deus,  etiam  ut  homo  universum  imperium  accipit. 

In  Ps.  110  (tom.  1,  p.  242,):  Sede  a  dextris  meis:  humanitus 
hoc  dictum  est.  Ut  enim  Deus  sempiternum  habet  imperium,  sic 
ut  homo  accepit,  quod  ut  Deus  habebat.  Ut  homo  igitur  audit :  Sede 
a  dextris  meis  ;  nam  ut  Deus  sempiternam  habet  imperium. 

Idem  Ebr.  1  (tom.  2,  p.  lo4,)  :  Christus  semper  accepit  ab  an- 
gelis  cultum  et  adorationem,  erat  enim  semper  Deus,  jam  autem  ado- 
rant  ipsum  etiam  ut  hominem. 

That  is  : — Since  Christ  as  God,  is  Lord  by  nature,  he  also  as  man 
has  received  universal  dominion. 

"Sit  thou  at  my  right  hand  ;"  this  is  said  in  reference  to  his  human- 
ity. For,  since  he,  as  God,  has  everlasting  dominion  :  so,  as  man,  he 
has  received  that  which  he  had  as  God  ;  therefore,  as  man  he  hears  the 
declaration :  "  Sit  thou  at  my  right  hand  ;"  for  as  God  he  has  an  ever- 
lasting Idngdom. 

Christ  always  received  honor  and  adoration  from  the  angels ;  for 
he  was  always  God.     But  now  they  adore  him  also  as  man. 

Leo  Epist.  23,  (fol.  99,  Ep.  [23  et  83,]  46  et  97,  fol.  261  et  317, 
ed.  Lugd.  1700,)  tractans  locum  Eph.  1,  inquit :  Dicant  adversarii 
veritatis,  quando  omnipotens  Pater,  vel  secundum  qnam  natnram 
Filium  suum  super  omnia  evexerit,  vel  cui  substantia  cuncta  sub- 
jecerit  ?  Deitati  enim,  ut  creatori,  semper  subjecta  fuerunt.  Huic 
si  addita  potestas,  si  exaltata  sublimitas,  minor  erat  provehente,  nee 
habebat  divitias  ejus  naturae,  cujus  indiguit  largitate  ;  sed  talia  sen- 
tientem  in  socictatem  suam  Ariiis  rapit. 

Idem  Epist.  83  (fol.  134,) :  Licet  Deitatis  et  humanitatis  in  Christo 
una  prorsus  eademque  persona  :  exaltationcm  tamen  et  nomen  super 
omne  nomen  ad  earn  intelligimus  pertinere  formam,  qure  ditanda  erat 
tantse  glorificationis  augmento.    Non  enim  per  incarnationem  aliquid 


A    CATALOGUE   OP    TESTIMONIES.  747 

decesserat  Verbo,  quod  ei  Patris  iiiuneie  redderetur.  Forma  autem 
servi  humana  est  biimilitas,  quae  in  gloriara  divinse  potestatis  erecta 
est,  ut  nee  sine  hotnine  divina  nee  sine  Deo  agerentur  humana. 

Ibidem:  Quidquid  in  tempore  accepit  Christus,  seciimlum  hominem 
accepit,  cui,  quse  non  habuit,  conferuntur.  Nam  secundum  poten- 
tiam  Verbi,  indifferenter  omnia,  quae  habet  Pater,  etiam  Filius  habet. 

That  is : — The  adversaries  of  the  truth  may  say,  when,  or  accord- 
ing to  which  nature,  did  the  omnipotent  Father  elevate  his  Son 
above  all  things,  or  to  which  substance  (nature)  did  he  subject 
all  things  to  him  ?  For,  to  the  divinity  as  Creator  they  were 
always  subject.  If  power  was  added  to  him,  if  his  greatness  was 
still  more  exalted,  he  must  previously  have  been  less  than  he  who 
exalted  him  ;  neither  had  he  the  riches  of  that  nature,  the  bounty  of 
which  he  needed.  Now,  any  one  entertaining  such  views  Arius 
claims  for  his  sect. 

Again:  Although  the  divinity  and  the  humanity  in  Christ  are  entirely 
one  and  the  same  person,  yet  we  understand  that  the  exaltation  and  the 
name  above  every  name,  pertain  to  that  form  w'hieh  w^as  to  be  en- 
riched with  the  increase  of  so  much  glory.  For  through  the  Incar- 
nation the  Word  did  not  lose  any  thing  which  should  be  given  unto 
him  again  as  a  gift  of  the  Father.  But  the  for 7n  of  a  servant  is  the 
humility  of  man,  which  was  elevated  to  the  glory  of  divine  power; 
60  that  without  the  human  nature  nothing  divine,  and  without  the 
divine  nature,  nothing  human,  should  be  transacted. 

Whatever  Christ  has  received  in  time,  he  has  received  as  7nan, 
upon  whom,  that  which  he  had  not  was  conferred.  For,  according 
to  the  power  of  the  Word,  the  Son  also  has  without  any  difference, 
all  that  which  the  Father  has. 

ViGiLius,  lib.  o,  contra  Eutychen  (p.  06,  sq.  ed.  Divlon.  1G64, 4,)  : 
Divina  natura  non  indiget  honoribus  sublimari,  dignitatis  profectibus 
augeri,  potestatem  cceli  et  terrai  obedientice  merito  accipere.  Secun- 
dum carnis  nnturam  igitur  ilia  adeptus  est,  qui  secundum  naturam 
Verbi  horum  nihil  eguit  aliquando.  Num  quid  enim  potestatem  et 
dominium  creaturse  sua  conditor  non  habebat,  ut  novissimis  tempo- 
ribus  muneris  gratia  his  potiretur? 

That  is : — The  divine  nature  needed  not  to  be  exalted  with  honors, 
to  be  enlarged  with  accumulations  of  dignity,  to  receive  the  power 
in  heaven  and  on  earth,  by  the  merit  of  obedience.  According;  to  the 
nature  of  the  flesh,  therefore,  he  (Christ)  acquired  these  endowments^ 
■who,  according  to  the  nature  of  the  Word,  never  was  in  need  of 
them.    For,  had  not  the  Creator  jx)wer  and  dominion  over  liis  crea- 


748  APPENDIX. 

ture,  insomuch  that  in  the  last  times  he  should  obtain  these  as  a  gift 
of  grace  ? 

NicEPHORUs,  lib.  1,  cap.  36  (fol.  86,):  Christus  a  discipulis  in 
Galileee  monte  conspicitur,  et  ibi  a  Patre  summam  potestatem  cceli 
et  terrse  sibi,  juxta  huinanitatem  scilicet,  traditam  esse  confirmat. 

That  is : — Christ  was  seen  on  the  mount  in  Galilee  by  his  disci- 
ples, and  there  he  confirms  the  truth  that  the  highest  power  in  heaven 
and  in  earth  was  given  to  him  by  the  Father,  namely,  according  to 
his  humanity. 

m. 

That  the  holy  Scripture  first  of  all,  and  afterwards  the  holy 
Fathers  of  the  ancient  and  pure  church,  in  treating  of  this  mystery, 
also  employ  abstract  terms,  or  such  words  as  expressly  designate 
the  human  nature  in  Christ,  and  refer  to  it  in  the  personal  union  ;  for 
instance,  that  the  human  nature  has  received  and  exercises  this  majes- 
ty in  deed  and  in  truth. 

Joh.  6,  54,  55  :  Caro  mea  est  cibus  et  sanguis  mens  vere  est 
potus.  Qui  manducat  meam  carne7n  et  bibit  meum  sanguinem.,  habet 
vitam  aeternam. 

1  Joh.  1,  7  :  Sanguis  Jesu  Christi,  Filii  Dei,  emundat  nos  ab 
omni  peccato. 

Ebr.  9,  14  :  Sanguis  Christi,  qui  per  Spiritum  Sanctum  se  ipsum 
obtulit  immaculatum  Deo,  emundat  conscientiam  nostram  ab  operibus 
mortuis,  ad  serviendum  Deo  vivenli. 

Matt.  26,  26,  27,  28  :  Accipite,  manducate,  hoc  est  corpus  meum, 
JBibite  ex  hoc  omnes,  hie  est  sanguis  metis  novi  testamenti. 

That  is: — John  6,  54,  55  :  My  flesh  is  meat  inrleed,  and  my  blood 
is  drink  indeed, — Whoso  eateth  my  flesh,  and  drinketh  my  blood, 
hath  eternal  life. 

1  John  1,  7:  The  blood  of  Jesus  Christ  his  Son  cleanseth  us 
from  all  sin. 

Heb.  9,  14:  The  blood  of  Christ,  who  through  the  eternal  Spirit 
offered  himself  without  spot  to  God,  shall  purge  your  conscience  from 
dead  works  to  serve  the  living  God. 

Matt.  26,  26,  27,  28  :  Take,  eat ;  this  is  my  body.  Drink  ye  all 
of  it ;  this  is  my  blood  of  the  new  testament. 

EusTACHius  apud  Theodoretum,  dialogo  2  (p.  40,)  :  Huic  igitur 
prsedixit  fore,  ut  sederet  (Christus  homo)  in  throno  sancto,  signifi- 
cans  sessurum  eum  in  eodem  throno  cum  divinissimo  Spirito,  propter 
Deum  inhabitantem  in  ipso  inseparabiliter. 


A    CATALOGUE    OF    TESTIMONIES.  749 

Idem  apud  Gelasium:  Homo  Christus,  qui  profecit  sapientia,  getate 
et  gratia,  rerum  universarum  imperiura  accepit. 

Idem  ibidem:  Christus  ipso  corpore  ad  proprios  venit  apostolos 
dicens  :  Data  est  mihi  omnis  potestas  in  ccpIo  et  in  terra  ;  quam  potes- 
tatem  accepit  extrinsecus  templuni  et  non  Deus,  qui  templum  illud 
prsecipua  pulchritudine  mdificavit. 

That  is : — The  human  nature  of  Christ  is  seated  upon  the  same 
throne  with  the  divine  Spirit,  because  God  dwells  inseparably  therein. 

The  mail  Christ,  who  increased  in  wisdom,  stature,  and  favor, 
(Luke  2,  52,)  has  received  dominion  over  all  things. 

Christ  in  his  own  body  came  to  his  own  Apostles,  (after  his  res- 
urrection,) saying :  All  power  is  given  unto  me  in  heaven  and  in 
earth ;  which  power  the  external  Temple  of  the  eternal  Word,  and 
not  God  (namely,  according  to  his  divinity,)  who  erected  that  tem- 
ple with  special  beauty,  has  received. 

Athanasius  de  Ariana  et  Catholica  Confessione  (tom.  2,  op.  p. 
579,  ed.  Colon,)  :  Deus  non  est  mutatus  in  humanam  carnem  vel 
substantiam,  sed  in  se  ipso,  quam  assumsit,  glorificabat  naturam,  ut 
humana,  infirma  et  mortalis  caro  atque  natura  divinam  profecerit  in 
gloriam,  ita  ut  omnem  potestatem  in  coelo  et  in  terra  habeat,  quam, 
antequam  a  Verbo  assumeretur,  non  habebat. 

Idem  (1.  c.  p.  597  et  (i03,)  :  De  suscepta  Humanitate  contra  Apol- 
linarium  (p.  OoO,)  :  Paulus,  Phil.  2,  de  templo  loquitur,  quod  est  cor- 
pus suum.  Non  enim  qui  altissimus  est,  sed  caro  exaltatur,  et  carni 
suse  dedit  nomen,  q<iod  est  super  omne  nomen,  ut  scilicet  in  nomine 
Jesu  flectatur  omne  genu,  et  omnis  lingua  confiteatur,  quod  Jesus 
Christus  sit  Dominus  in  gloria  Patris.  Et  addit  regulara  generalem  : 
Quando  scriptura  loquitur  de  glorificatione  Christi,  de  c«r?je  loquitur, 
quce  percepit  gloriam.  Et  quoBCunque scriptura  rlicit  accepisse  Filium, 
raiione  humanitatis  illius,  non  Divinitatis  loquitur;  ut  quum  dicit 
apostolus,  quod  in  Christo  habitet  omnis  plenitudo  Deitatis  corpo- 
raliter,  plenitudinem  illam  in  came  Christi  habitare  intelligendum  est. 

Idem  apud  Theodoretum,  Dialog.  2  (tom.  3,  p.  286,) :  Corpus  est, 
cui  dicit  Dominus:  Sede  a  dextris  meis. 

That  is  : — God  is  not  changed  into  the  human  flesh  or  substance, 
but  he  glorified  that  nature  in  himself,  which  he  assumed,  in  order 
that  the  human,  infirm,  and  mortal  flesh  and  nature  might  attain 
i\\\\ne  glory ;  so  that  it  has  all  power  in  heaven  and  in  earth,  which, 
before  it  was  assumed  by  the  Word,  it  had  not. 

Paul,  Phil.  2,  speaks  concerning  the  Temple  which  is  his  body  ; 
for  not  he  who  is  the  Most  High,  but  the  flesh  was  exalted,  and  to 
his  flesh  he  gave  a  name  which  is  above  every  name,  so  that  at  the 


750  APPENDIX, 

name  of  Jesus  every  knee  shall  bow,  and  every  tongue  shall  confess 
that  Jesus  Christ  is  Lord,  to  the  glory  of  the  Father.  And  he  adds 
this  general  rule:  Whenever  the  Scripture  speaks  concerning  the 
glorification  of  Christ,  it  speaks  concerning  the  flesh,  which  received 
this  glory.  And  whatever  the  Scripture  says  that  the  Son  has  re- 
ceived, it  says  in  vieio  of  his  humanity,  and  not  of  his  divinity;  as, 
for  instance,  when  the  Apostle  says,  that  in  Christ  dwells  all  the 
fulness  of  the  Godhead  bodily,  we  must  understand  that  this  pleni- 
tude dwells  in  the  fiesh  of  Christ. 

It  is  the  body,  to  which  the  Lord  says  :  Sit  thou  on  my  right  hand. 

Athanasius  de  Incarnatione,  sicut  citatur  apud  Cyrillum  in  defen- 
sione  anathematisini  8,  et  in  libro  de  recta  fide  ad  Reginas:  Si  quis 
dicat  inadorabilem  Domini  nostri  carnem,  ut  hominis,  et  non  adoran- 
dam  ut  Domini  et  Dei  carnem,  hunc  anathematisat  sancta  et  catho- 
lica  ecclesia. 

Idem  (de  susc.  Human,  p.  603,  ed.  Colon,)  :  Qusecunque  scriptura 
dicit  Fihum  accepisse,  ratione  corporis  accepta  intelligit,  corpusque 
illud  esse  priinitas  ecclesiee.  Primum  igitur  Dorainus  smwi  corpus 
excitavit,  et  exaltavit,  posthac  autera  et  membra  sui  corporis. 

That  is: — If  any  one  should  say  that  the  flesh  of  our  Lord  is  not 
to  be  arlored,  as  that  of  man,  and  that  it  must  not  be  adored  as  the 
flesh  of  the  Lord  and  of  God,  the  holy  and  Catholic  church  anathe- 
matizes him. 

Whatever  the  Scripture  says  the  Son  has  received,  it  understands 
as  received  according  to  the  body, — and  that  this  body  is  the  first 
fruits  of  the  church.  The  Lord,  therefore,  raised  up  and  exalted 
Ms  body  first,  but  afterwards  also  the  members  of  his  body. 

HiLARius,  lib.  9  (p.  136,):  Ut  ita  homo  Jesus  maneret  in  gloria 
Dei  Patris,  si  in  Verbi  gloriam  caro  esset  unita,  et  gloriam  Verbi 
caro  assumta  teneret.* 

That  is: — That  thus  the  man  Christ  remained  in  the  glory  of  God 
the  Father,  if  the  flesh  were  united  in  the  glory  of  the  Word,  and 
if  the  assumed  flesh  retained  the  glory  of  the  Word. 

EusEBius  Emissenus,  in  homilia  feria  sexta  post  pascha  (Feria  6, 
paschatos  in  homiliis  o,  patium.  p.  297,) :  Qui  secundum  Divinita- 
tera  semper,  simul  cum  Patre  et  Spiritu  Sancto,  omnium  rerum  potes- 
tatem  habuit,  nunc  etiam  secundum  humanitatem  omnium  rerum 
potestatern  accepit,  ut  homo  ille,  qui  nuper  passus  est,  coelo  et  terrse 
dominetur,  quin  hie  et  ibi  facit,  quidquid  vult. 

That  is : — He  who  according  to  his  (Uvinity  always  possessed  at 
the  same  time  with  the  Father  and  the  Holy  Spirit,  power  over  all 

*  Concretum  pro  abstracto. 


A    CATALOGUE   OP    TESTIMONIES.  751 

things,  has  now  also  according  to  his  humanity  received  'power  over 
all  things,  so  that  the  man,  who  hitely  suffered,  rides  over  heaven 
and  earth,  and  here  and  there  performs  whatever  he  pleases. 

Gregorius  Nyssenus  apud  Gehisiiini  et  Theodoretum,  Dial.  2 
(Apud  Theodoretum,  torn.  2,  p.  3o:i,):  Dextera  igitnr  Dei  exaltatus 
(Act.  2,33).  Quis  igitnr  exaltatus  est,  humilisne  an  altissimus? 
Quid  autem  est  hnmile,  nisi  humanum  ?  Quid  vero  aliud  preeter 
Divinitatem  appellatione  altissimi  significatur  ?  At  Deus  exaltatione 
non  indiget,  quum  sit  altissimus.  Humanam  igitur  naturam  exal- 
tatara  esse  dicit  apostolus,  exaltatam  vero,  quia  Dominus  et  Chris- 
tus  factus  est  (homo).  Non  igitur  fi^ternam  essentiam  Domini  verbo, 
fecit,  exprimit  apostolus,  sed  huinilis  natura^  evectionem  ad  suraniam 
celsitudinem,  videlicet  atl  devleratn  Dti.  (Et  |)au1o  post)  :  Quia  dex- 
tera Dei,  fabricatrix  omnium  reium,  quo^  est  ille  Dominus,  per  quem 
omnia  facta  sunt,  el  sine  quo  nihil  eorum,  quffi  facta  sunt,  subsistit, 
hsec  ipsa  unitum  sibi  hominem  ad  piopriam  extulit  celsitudinem 
per  unionem. 

That  is  :— "Being  [)y  the  right  hand  of  God  exalted,"  Acts  2,33. 
Who  then  was  exalted,  the  lowly  or  the  highest  one?  But  what  is 
lowly  except  that  which  is  human?  And  what  else  should  be  sig- 
nified by  the  term  Most  High,  besides  the  Deity  ?  But  God  needs 
no  exaltation,  since  he  is  the  highest.  The  human  nature,  there- 
fore, says  the  Apostle,  was  exalted — exalted  indeed,  because  it  (or 
the  man)  was  made  Lord  and  Christ.  Therefore  the  Apostle  does 
not  express  the  eternal  essence  (Deity)  of  the  Lord  by  the  words 
he  'made,  but  he  implies  an  exaltation  of  the  lowly  nature  to  the 
highest  rank,  namely,  to  the  right  hand  of  Gofl.  And  a  little  after- 
waids:  Because  the  right  hand  of  God,  the  framer  of  all  things, 
which  right  hanti  is  the  Lord,  by  whom  all  things  Avere  made,  and 
without  whom  none  of  those  things  which  were  made,  subsist — this 
right  hand  exalts  the  man,  united  to  itself,  to  its  own  highness, 
through  the  union. 

Basilius  Magnus  contra  Eunomium,  lib.  2,  p.  661:  Petrus  Act. 
2,  inquit :  Dominum  et  Christum  fecit  Deus  hunc  Jesum,  quem  vos 
crucifixistis,  demonstrativa  voce /iir;7ia?irc  et  omnibus  visil)i]i  ipsius 
naturaj  palam  propemodum  incumbens  seu  innitens.  (Et  paulo  post): 
Quamobrem  inquiens,  quod  Deus  Dominum  et  Christum  ipsum  fece- 
rit,  principatumetdominiumsuperomnia  a  Patre  ipsi  commissum  dicit. 

That  is : — Peter,  Acts  2,  36,  says  :  "  God  hath  made  that  same 
(rovT'or)  Jesus  Avhom.  ye  have  crucified,  both  Lord  and  Christ ;"  by 
the  demonstrative  pronoun  {that  same)  he  emphatically  refers  to  the 
human  nature,  which  was  visible  to  all.     And  a  little  after:  When 


752  APPENDIX. 

he  says  that  God  made  him  Lord  and  Christ,  he  declares  that  the 
Father  had  committed  the  authority  and  dominion  over  all  things 
to  the  same  human  nature. 

Epiphanius  contra  Ariomanitas  (p.  327,  [t.  1,  f.  728,  ed.  Paris, 
1638,] ) :  Hunc  igitur  Jesum,  quern  crucifixistis,  ut  ne  relinqueretur 
sancta  in  came  dispensatio  a  passionis  experte  et  increato  Verbo,  sed 
conniretur  superneincreatoVerbo.  Quapropter  etDominum  et  Chris- 
tum Deus  fecit,  id  quod  ex  Maria  conceptum  et  Deitati  unitum  est. 

That  is : — In  order,  therefore,  that  the  holy  dispensation  in  the  Jiesk 
might  not  be  left  by  the  impassible  and  increate  Word,  but  be  united 
with  the  increate  Word  on  high,  God  for  this  reason  made  this  Jesus, 
whom  ye  crucified,  both  Lord  and  Christ,  which  was  conceived  by 
Mary  and  united  with  the  Deity. 

Ambrosius,  libro  3,  cap.  12,  de  Spiritu  Sancto  (tom.  2,  p.  157,  [fol. 
765,  ed.  Colon,]):  Angeli  adorant  non  solum  Divinitatem  Christi,sed 
et  scabellum  pedum  ejus.  (Et  postea) :  111am  terram  propheta  dicit 
adorandam,  quam  Dorainus  Jesus  in  cainis  assumtione  suscepit.  Ita- 
que  per  scabellum  terra  intelligitur,  per  terram  autem  caro  Christi, 
quam  hodie  quoque  in  mysteriis  adoramus,  et  quam  apostoh  in  Domino 
Jesu,  ut  supra  diximus,  adorarunt. 

That  is: — The  angels  adore  not  only  the  divinity  of  Christ,  but 
also  his  footstool.  (And  afterwards):  That  earth,  says  the  Prophet, 
must  be  adored,  which  the  Lord  Jesus  took  unto  himself  in  assuming 
flesh.  For  by  footstool  the  earth  is  understood,  but  by  the  earth  the 
flesh  of  Christ,  which  we  still  at  the  present  day  adore  in  the  myste- 
ries, and  which  the  Apostles  adored  in  the  Lord  Jesus,  as  we  stated 
above. 

AuGusTiNUS  de  verbis  Domini,  sermone  58  (tom.  10,  p.  217,):  Si 
Christus  non  est  natura  Dens,  sed  creatura,  nee  colendus  est  nee  ut 
Deus  adorandus.  Sed  illi  ad  ha^c  replicabunt  ac  dicent:  Quid  igitur 
est,  quod  carnem  ejus,  quam  creaturam  esse  non  negas,  simul  cum 
Divinitate  adoras,  et  ei  non  minus  quam  Deitati  deservis  ? 

Idem  in  Psal.  99,  5  (tom.  8,  p.  1103,):  Adorate  scabellum  pedum 
ejus.  Scabellum  est  terra,  et  Christus  suscepit  terram  de  terra,  quia 
caro  de  terra  est  et  de  carne  Maria3  carnem  accepit.  Et  quia  in 
ipsa  carne  hie  ambulavit,  et  ipsam  carnem  manducandam  nobis  ad 
salutem  dedit,  nemo  autem  carnem  illam  manducat,  nisi  prius  ador- 
averit.  Inventum  ergo  est,  quomodo  adoretur  tale  scabellum  pedum 
Domini,  ut  non  solum  non  peccemus  adorando,  sed  peccemus  non 
adorando. 

That  is: — If  by  nature  Christ  is  not  God,  but  a  creature,  he  must 
neither  be  worshipped  nor  adored  as  God,  but  in  opposition  to  this, 


A    CATALOGUE    OF    TESTIMONIES.  753 

these  will  reply  and  say :  Why  is  it  then,  that  you  adore,  at  the 
same  time  with  his  divinity,  his  Jlesh  also,  which  you  deny  not  to 
be  a  creature,  and  serve  it  no  less  than  the  Deity  ? 

The  footstool  is  the  earth,  and  Christ  took  earth  from  the  earth, 
because  the  flesh  is  from  the  earth,  and  from  the  flesh  of  Mary  he 
took  flesh.  And  because  he  walked  here  in  this  flesh,  he  gave  us 
that  flesh  to  eat,  and  for  our  salvation.  But  no  one  eats  that  ^ieshj 
unless  he  has  first  adored  it.  A  way  has  therefore  been  found,  in 
which  that  footstool  of  the  Lord  may  be  adored,  so  that  we  not  only 
do  not  sin  by  adoring  it,  but  we  sin  by  not  adoring  it. 

Chrysostomus  ad  Ebr.  2  (p.  12f5,)  :  Magnum,  admirabile  et  stu- 
pore  plenum  est,  carnem  nostrara  sursum  sedere  et  adorari  ah  ano-elis 
et  archangelis.  Hoc  sffipe  mente  versans  ecstasin  patior,  cet.  Idem 
1  Cor.  10  (p.  174,  [t.  G,  fol.  740,  et  t.  5,  fol.  261,  ed.  Francof  ]) : 
Hoc  corpus  Christi  in  prajsepi  jacens  magi  venerati  sunt,  cet.,  et  a 
longe  venientes  cum  timore  et  tremore  multo  adoraverunt.  Idem 
apud  Leonem  epist.  6o.  Cognoscamus,  quae  natura  sit,  cui  Pater 
dixit :  Esto  mese  particeps  sedis.  Ilia  natura  est,  cui  dictum  est : 
Terra  es  et  in  terram  ibis. 

That  is : — Wonderfully  great  and  amazing  is  it,  that  our  flesh  is 
seated  above,  and  adored  by  angels  and  by  archangels.  While  often 
revolving  this  in  my  mind,  I  feel  a  transport,  &c.,  1  Cor.  10.  This 
body  of  Christ  lying  in  a  manger  the  wise  men  venerated,  &c.,  and 
coming  from  afar,  they  adored  it  with  great  fear  and  trembling.  And 
again :  Let  us  well  understand  what  nature  it  is  to  which  the  Father 
says.  Be  thou  a  partaker  of  my  seat.  It  is  that  nature  to  which  it 
was  said.  Dust  thou  art,  and  to  dust  thou  shalt  return. 

Theophylactus  ex  Chrysostomo  in  caput  Matt.  28  (p.  311, 
[ed.  Lutet.  8,  1631,  fol.  184  et  605,])  :  Quia  humana  natura  prius 
condemnata,  nunc  vero  juncta  Deo  Verbo  personaliter  sedet  in  ccelo 
et  ab  angelis  adoratur,  merito  dicit :  Data  est  mihi  omnis  potestas 
in  ccelo  et  in  terra.  Etenim  humana  natura  prius  serviebat,  nunc  in 
Christo  omnibus  imperat. 

Idem  in  3  cap.  Joh. :  Pater  omnia  dedit  in  manum  Filii  juxta 
humanitatem. 

That  is: — Since  human  nature,  which  was  previously  condemned, 
but  is  now  personally  united  with  God  the  Word,  sits  in  heaven, 
and  is  adored  by  the  angels,  it  justly  says :  Unto  me  is  given  all 
power  in  heaven  and  in  earth.  For  the  human  nature,  which  pre- 
viously served,  rules  now  in  Christ  over  all  things. 

The  Father  hath  given  all  things  into  the  hand  of  the  Son  accord- 
ing to  his  humanity. 

95 


754  APPENDIX. 

Cyrillus  de  Incarnatione,  cap.  11  (t.  4,  p.  241,  [t.  5,  fol.  695,])  i 
Verbum  in  id,  quod  non  erat,  se  immisit,  ut  et  hominis  natwra  id, 
quod  non  erat,  fieret,  divinse  majestatis  dignitatibus  per  adunitionera 
fulgens,  quee  sublevata  magis  est  ultra  naturam,  quara  dejecit  infra 
naturam  invertibilem  Deum. 

Ephesinum  concilium,  (Cyril,  torn.  4,  p.  140,  [Apologet.  adv. 
Orient,  t.  6,  fol.  196,])  canone  11 :  8i  quis  non  confitetur  carnem 
Domini  esse  vivificam,  propterea  quod  propria  facta  est  Verbi,  quod 
omnia  rivifycat,  anathema  sit. 

Et  Cyrillus  (ibidem  p,  140,  [t.  4,  fol.  85,])  in  explicatione  illius 
anatbematismi  dicit:  Nestorium  noluisse  vivificalionem  tribuere  carni 
Christi,  sed  sententias  Job.  6,  exposuisse  de  sola  Divinitate. 

That  is  : — The  Word  introduced  itself  into  that  which  it  was  not^, 
so  that  the  nature  of  inan  might  become  that  which  it  was  not, 
shining  through  the  union  with  the  glories  of  divine  Majesty,  which 
is  elevated  above  nature,  rather  than  that  it  brought  down  the 
unchangeable  God  below  this  nature. 

If  any  one  should  not  confess  that  the  flesh  of  the  Lord  is  vivify- 
ing, inasmuch  as  it  was  appropriated  to  the  Word,  which  vivifies 
all  things,  let  him  be  anathema. 

Cyrillus,  in  his  explanation  of  this  anathematization,  says  that  Nes- 
torius  would  not  attribute  to  the  ficsh  of  Christ  this  vivifying,  but 
explained  the  declarations  in  John,  ch.  6,  as  having  reference  to  the 
divinity  alone. 

Theodoretus  dialogo  2 :  Illud  corpus  et  sessione  ad  dexteram 
Dei  dignum  habitum  est  et  ab  orani  creatura  adoratur,  quia  corpus 
appellatur  naturae  domini. 

Idem  Psal.8:  Hujusmodi  honorem  a  Deo,  universitatis  scilicet 
iraperlum,  humana  in  Christo  natura  accejiit. 

That  is  : — This  body  was  both  counted  worthy  of  sitting  at  the 
right  hand  of  God,  and  of  being  adored  by  all  creatures,  because  it 
is  called  the  body  of  the  nature  of  the  Lord. 

The  human  nature  in  Christ  has  received  such  honor  from  God, 
aaraely,  universal  dominion. 

Leo  (fol.  94,  [ep.  25,  fol.  246,])  epistola  11 :  Assumti,,  non  assu- 
inentis  provectio  est,  quod  Deus  ilium  exaltavit,  et  donavit  illi 
nomen,  quod  est  super  orane  nomen,  ut  in  nomine  Jesu  omne  genu 
flectatur,  et  omnis  lingua  conliteatur,  quod  Dominus  sit  Jesus 
Christus  in  gloria  Dei   Patris. 

That  is: — It  was  an  exaltation  of  that  which  was  assumed,  (hu- 
manity,) and  not  of  that  which  did  assume  (divinity)  when  God 
exalted  him,  and  gave  him  a  name  which  is  above  every  name ;  so 


A    CATALOGUE    OF    TESTIMOXIES.  755 

thzt  at  the  name  of  Jesus  every  knee  shall  bow,  and  every  tono-u« 
shall  confess  that  Jesus  Christ  is  Lord,  to  the  glory  of  God  the 
Father. 

Damascentus,  lib.  3,  cap.  IS,  p.  251 :  JDivina  Christi  voluntas 
erat  seterna  et  omnipotens,  cet.,  humana  vero  ejus  voluntas  a  tem- 
pore coepit  et  naturales  ac  innoxias  atTectiones  sustiniiit,  et  natura- 
hter  quidem  non  erat  omnipotens,  ut  autcm  vere  et  secundum 
naturam  Dei  Verbi  voluntas  est  facta,  et  omnipotens  est,  (hoc  est, 
sicut  commentator  explicat ;  divina  voluntas  suapte  natura  habet 
potentiam  omnia  ef&ciendi,  quae  velit,  humana  vero  Christi  voluntas 
non  sua  natura  habet  oraniefficacem  virtutem,  sed  ut  Deo  Yerbo 
unita.) 

Idem  cap.  19 :  Caro  operatxti  Deltati  Verbi  cammunicat,  ideo 
quod  divinse  operationes  per  organum  corporis  perficiebantur.  Ita 
sanda  ejus  mens  etiam  naturales  suas  operationes  operatur.  Com- 
raunicat  autem  et  Deitati  Verbi  operanti  ac  gubernanti,  ipsa  etiam 
intelligens,  cognoscens,  et  disponens  totum  universum,  non  ut  nuda 
homitiis  mens,  sed  ut  Deo  secundum  hypostasin  counita  et  Dei  mens 
constituta. 

Idem  Ubro  eodera,  cap.  12  j  Humana  natura  in  Christo  essentiali- 
ter  non  possidet  seu  obtinet  futurorum  cognitionem,  sed  ut  domini 
anima,  propter  unionem  ad  ipsum  Deura  Verbum,  locupletata  est 
cum  reliquis  divinis  prsedictionibus  etiam  futurorum  cognitione.  (Et 
in  fine  capitis)  :  Nos  ergo  diciraus,  unum  Christum  eunderaque 
simul  Deu7ii  et  hominem  omnia  scire,  in  ipso  enim  omnes  thesauri 
sapientise  absconditi  sunt. 

That  is: — The  divine  will  of  Christ  is  eternal,  omnipotent,  &c. 
But  his  human  will  began  in  time,  and  had  the  natural  and  innocent 
affections.  And  naturally  indeed  it  was  not  omnipotent,  but  becom- 
ing truly  and  according  to  nature  tlie  will  of  God,  the  Word,  it  is 
also  omnipotent ;  that  is,  as  the  commentator  explains  these  words ; 
The  divine  will  has  power  by  its  .own  nature  to  perform  all  things 
as  it  wills  ;  but  the  human  will  of  Christ  has  power  to  perform  all 
things,  not  by  its  own  nature,  but  because  it  is  united  with  God 
the  Word. 

The  flesh  has  communioci  with  the  oper/iting  Divinity  of  the 
Word,  because  the  divine  operations  are  performed  through  the 
body  as  the  instrument,  and  also  because  he  who  performs  divine 
and  human  operations,  is  one  and  the  same.  For  it  ought  to  be 
observed,  that  his  holy  mind  performs  its  own  natnraJ  operations,  &c. 
And  it  shares  with  the  operating  and  governing  Divinity  of  the 
Word,  understanding,  knowing,  and  arranging  the  whole  universe. 


756  APPENDIX. 

not  as  the  mere  mind  of  man,  but  as  a  mind  personally  united  with 
God,  and  constituted  the  mind  of  God. 

The  human  nature  in  Christ  does  not  essentially  possess  a  knowl- 
edge of  futurity,  but  the  soul  of  the  Lord,  on  account  of  its  union 
with  God  the  Word,  and  the  hypostatic  oneness,  is  enriched  with 
the  other  divine  characteristics,  and  consequently  also  with  a  knowl- 
edge of  futurity.  We  say,  therefore,  that  one  and  the  same  Christ, 
at  the  same  time  God  arid  man,  knows  all  things  ;  for  in  him  all  the 
treasures  of  wisdom  and  knowledge  are  hidden. 

NicEPHORUs,  lib.  18,  cap.  36 :  Christus  a  discipulis  in  Galileae 
monte  conspicitur,  et  ibi  a  Patre  summam  potestatem  coeli  et  terrae, 
juxta  humanam  natiira'm  scilicet,  traditam  esse  confirniat. 

That  is  : — Christ  was  seen  on  the  mount  in  Galilee  by  his  disci- 
ples, and  there  he  testifies  that  the  highest  power  in  heaven  and  on 
earth  was  given  to  him  by  the  Father,  namely,  according  to  his 
human  nature. 

IV. 

That  the  holy  Scriptures  and  the  Fathers  understood  that  majesty 
which  Christ  received  in  time,  not  only  concerning  created  gifts, 
de  finitis  qualitatihics ,  but  also  concerning  that  glory  and  majesty 
of  the  Divinity,  which  is  God's  own,  to  which  his  human  nature  in 
the  person  of  the  Son  of  God,  was  exalted,  and  thus  received  that 
power  and  operation  of  the  divine  nature,  which  belong  to  God. 

Joh.  17,  5 :  Et  nunc  glorifica  me,  tu  Pater,  apud  temet  ipsura  ea 
gloria,  quam  habui  apud  te,  priusquam  mundus  fieret. 

Coloss.  2,  9  :  In  ipso  habitat  omnis  plenitudo  Deitatis  corporaliter. 

That  is : — John  17,  5  :  And  now,  O  Father,  glorify  thou  me  with 
thine  own  self,  with  the  glory  which  I  had  with  thee  before  the 
world  was. 

Col.  2,  9 :  In  him  dwelleth  all  the  fulness  of  the  Godhead  bodily. 

HiLARius  de  Trinitate,  lib.  3  (p.  28,) :  Verbum  caro  fiictum  ora- 
bat,  ut  id,  quod  de  tempore  erat,  gloriam  ejus  claritatis,  quae  sine 
tempore  est,  acciperet. 

That  is : — The  Word  made  flesh,  entreated  that  that  which  began 
in  time,  might  receive  the  glory  of  that  brightness  which  is  with- 
out time,  (eternal.) 

Gregorius  Nyssenus  apud  Gelasiura  et  Theodoretum,  dialogo  2, 
de  dicto  illo  Petri,  Act.  2,  Dextera  Dei  exaltatus,  cet.  (tom.  2,  p. 
333,  [al.  330,]) :  Ipsa  dextera  unitum  sibi  hominem  in  proprium 
suam  evexit  celsitudinem  seu  sublimitatem  per  unionem. 


A    CATALOGUE    OF    TESTIMONIES.  757 

Idem  (le  aniraa  :  Deus  Verbinn  a  communione  ilia,  quae  sibi  est  ad 
corpus  et  anlmam,  nunquam  alteratur,  neque  particeps  est  imperfec- 
tionis  illarum,  sed  tradens  eis  succ  Divinitatis  virtutem  raanet  idem, 
quod  erat  et  ante  unioncm. 

That  is  : — This  right  hand  elevated  the  man  xinited  with  itself y 
to  its  own  peculiar  loftiness  or  highness,  through  the  union. 

By  that  communion,  which  he  has  with  the  body  and  soul,  God 
the  Word  is  never  changed,  neither  is  he  a  partaker  of  their  imper- 
fections, but  while  giving  them  the  poioer  of  his  divinity,  remains 
the  same  (Word)  even  as  before  this  union. 

Basilius  M.  in  Natio.  Christi  (p.  231,)  :  Quomodo  Deltas  est  in 
carne  ?  sicut  ignis  in  ferro,  non  transitive,  sed  communicative.  Non 
enim  excurrit  ignis  ad  ferrura,  sed  manens  in  suo  loco  communicat 
seu  impertit  ferro  ignito  propriam  suam  facultatem,  (vim  seu  poten- 
tiam,)  nee  communicatione  ilia  minor  sit,  sed  se  ipso  totum  ferrum 
replet,  quod  (ilia  scilicet  unione)  particeps  est  ignis. 

That  is  : — In  what  manner  is  the  Divinity  in  the  flesh  ?  Even  as 
fire  in  iron,  not  by  way  of  transition,  but  by  way  of  communication. 
For  the  fire  docs  not  hasten  towards  the  iron,  but,  remaining  in  its 
place,  communicates  or  imparts  its  own  peculiar  property,  (virtue, 
or  power,)  to  heated  iron ;  nor  does  it  become  less  by  this  commu- 
nication, but  with  itself  it  fills  the  whole  mass  of  iron,  which  (by  that 
union  namely)  becomes  a  partaker  of  the  fire. 

Epiphanius  in  Ancorato  (fol.  504,  [fol.  86,  ed.  Colon,]):  (Idem 
Deus,  idem  homo)  corpus  terremim  una  cum  Deitate  potens  efficiens, 
171  unam  j^otentiamunivit,  in  unitatem  reduxit  unus  existens  Domi- 
nus,  unus  Christus,  non  duo,  cet. 

That  is : — The  same  God,  the  same  man,  uniting  the  earthly  body 
with  the  divinity,  have  one  power, — being  one  Lord,  one  Christ,  not 
two  Christs,  nor  two  Gods,  &c. 

Cyrillus  in  Johannem,  lib.  4,  cap.  23  :  Non  iraperite  omnino  vivi- 
ficam  carnem  esse  negatis.  Nam  si  sola  intelligatur,  nihil  prorsus 
vivificare  potest,  quippe  quaj  vivificante  indigent.  Quum  vero 
incarnationis  mysterium  laudabili  cura  scrutati  fueritis,  et  vitam 
habitantem  in  carne  cognovcritis,  quamvis  nihil  penitus  caro  per 
se  ipsum' possit,  vivijicam  tamen  factam  esse  credctis.  Nam 
quoniara  cum  vivificante  Verbo  conjuncta  est,  tota  effecta  est 
vivifica.  Non  enim  ad  corruptibilem  suam  naturam  junctum 
Dei  Verbura  detraxit,  sed  ipsa  ad  melioris  virtutem  elevata  est. 
Quamvis  ergo  natura  carnis,  ut  caro  est,  vivificare  nequeat,  facit 
tamen  hoc,  quia  totam  verbi  opcrationem  svscepit.  Non  enim 
Pauli  aut  Petri  aut  caterorura,  sed  ipsius  vita?  corpus,  in  quo  Dei- 


758  APPENDIX. 

tatis  plenitude  corporaliter  habitat,  facere  hoc  potest.  Quas  ob  res 
caro  ceterorum  omnium  nihil  potest,  Christi  autem  caro,  quia  in 
ipsa  unigenitus  Dei  Filius  habitat,  sola  vivificare  potest. 

That  is : — It  is  by  no  means  un^Yise  in  you  to  deny  the  flesh  to 
be  vivifying  (or  quickening).  For,  if  it  alone  be  understood,  it  can- 
not vivify  any  thing  at  all  ;  yea,  it  needs  that  which  vivifies  it.  But 
when  you  sliall  have  examined  the  mystery  of  the  Incarnation,  with 
commendable  (Uligence,  and  perceived  life  dwelling  in  the  flesh, 
although  the  Jlesh  can  do  nothing  at  all  of  itself,  you  will,  never- 
theless, believe  the  flesh  to  have  been  made  vivifying.  For,  since  it  is 
united  with  the  vivifying  Wokd,  it  has  itself  wholly  become  vivify- 
ing. For  the  flesh  did  not  draw  down  to  its  corruptible  nature  the 
Word  of  God,  with  which  it  is  united,  but  was  itself  elevated  to  the 
power  of  the  Word  which  was  greater.  Although,  therefore,  the 
nature  of  the  flesh,  as  it  is  flesh,  is  unable  to  vivify,  (or  to  make 
alive,)  yet  it  can  do  this,  because  it  has  received  the  whole  opera- 
tion of  the  Word.  For  neither  the  body  of  Paul,  nor  of  Peter,  nor 
of  any  other,  but  the  body  of  life  itself,  in  which  dwells  all  the  ful- 
ness of  the  Godhead  bodily,  can  do  this.  Hence  the  flesh  of  all 
others  avails  nothing.  But  the  flesh  of  Christ,  because  the  only- 
begotten  Son  of  God  dwells  in  it,  alone  can  vivify  or  make  alive. 

AuGusTiNUS  contra  Felicianum  Arianum,  cap.  11 :  injuria  sui  cor- 
poris afFectam  non  fateor  Deitatem,  sicut  majestate  Deitatis  glorifi- 
catam  novimus  carnem. 

That  is : — I  do  not  confess  that  the  Divinity  was  afTected  by  the 
ignominy  of  his  body,  as  we  know  that  the  flesh  was  glorified  by 
the  majesty  of  the  Divinity. 

Theodoretus  cap.  de  Antichristo  (tom.  2,  p.  411,) :  Verbum 
homo  factum  non  particularem  gratiam  contulit  assumtffi  naturae,  sed 
totam  plenituchnem  Deitatis  complacuit  in  ipsa  habitare. 

Idem  in  Psalraum  21,  tom.  1,  j^.  110:  Si  natura  assumta  cum 
Divinitate  assumente  est  copulata,  etiam  ejusdem  glorise  et  honoris 
particeps  et  consors  facta  est. 

Idem  Ebr. :  Ipsa  humanitas  post  resurrectionem  divinam  gloriam 
est  consecuta. 

That  is : — The  Word  made  man,  did  not  confer  a  particialar  grace 
only  upon  the  assumed  nature,  but  it  pleased  God  that  the  whole 
fulness  of  the  Godhead  should  dwell  in  this  nature. 

If  the  assumed  nature  was  united  with  the  Divinity  which  as- 
sumed it,  it  was  also  made  a  partaker  and  sharer  of  the  glory  and 
honor  of  the  Divinity. 

After  the  resurrection  the  humanity  itself  obtained  divine  glory. 


A    CATALOGUE    OF    TESTIMONIES.  7® 

Damascenus,  lib.  3,  cap.  7  et  15 :  Divina  natura  proprias  suas 
excellentias  sen  glorificationes  carni  communicat  seu  irapertit,  ipsa 
vero  in  se  passionum  carnis  manet  expers. 

That  is: — The  divine  nature  communicates  or  imparts  its  own 
peculiar  excellency  or  i^lory  to  the  Jiesh,  but  in  itself  it  remains  free 
from  the  sufferings  of  the  flesh. 

V. 

That  Christ,  as  God,  possesses  this  divine  majesty  in  one  manner, 
namely,  essentially,  and  as  his  own  essential  attribute,  in,  and  of 
himself;  but  as  man  he  possesses  it  in  another  manner,  namely,  not 
essentially,  in,  and  of  himself,  but  in  consequence  of,  and  according 
to  the  manner  of  the  personal  union. 

Joh.  14,  6  :  Ego  sum  vita. 

Joh.  5,  26,  27 :  Dedit  ei  vitara  habere  in  se  ipso,  quia  fdius 
hominis  est. 

That  is:— John  14,  6:  I  am  the  life. 

John  5,  26,  27 :  The  Father  hath  given  to  the  Son  to  have  life 
in  himself,  because  he  is  the  Son  of  man. 

Cyrillus,  lib.  12,  Thesauri  cap.  10  (tom.  2,  p.  167,  [torn.  5,  ed. 
Paris,  16-'38,])  :  Conditio  et  proprietas  alia  creaturse,  alia  creator! 
inest,  sed  natura  nostra  a  Filio  Dei  assurata  mensuram  suam  excessit 
et  in  conditionem  assumentis  cam  per  gratiam  translata  est. 

Idem  in  Johannem,  lib.  2,  cap.  144  (tom.  1,  p.  134,  [tom.  4,  ed. 
Paris,  1638,])  :  Christus  causara  subjecit,  quare  vitara  et  potestatem 
judicii  sibi  a  Patre  data  dixcrit,  dicens :  quia  filius  hominis  est,  ut 
intelligamus  omnia  sibi  data  esse  ut  homini.  Unigenitus  vero  Filius 
non  vitse  particeps,  sed  vita  naturaliter  est. 

Idem  lib.  3,  cap.  37  (tom.  1,  p.  181,)  :  Vivificat  corpus  Christie 
quia  ipsius  vitae  corpus  est,  virtutem  Verbi  incarnati  retinens,  et  ple- 
num potestate  illius,  quo  universa  sunt  et  vivunt. 

Idem  lib.  4,  cap.  14  (p.  201,)  :  Quoniam  Salvatoris  caro  conjuncta 
est  Verbo  Dei,  quod  naturaliter  vita  est,  efFecta  est  vivifica. 

Et  cap.  18  (p.  204,) :  Corpus  meum  vita  replevi,  mortalem  car- 
nem  assumpsi,  sed  quia  naturaliter  vita  existens  habito  in  ipsa,  totam 
ad  vitam  meam  reforniavi. 

Cap.  24  (p.  210,) :  JVniura  carnis  ipsa  per  se  vivificare  non  po- 
test, nee  sola  esse  in  Christo  intelligitur,  sed  habet  Filium  Dei  sibi 
conjunctum,  qui  substantialiter  vita  est.  Quando  igitur  vivificam 
Christus  carnem  suam  nppcllat,  non  ita  illi,  ut  sibi  sive  proprio  Spir- 
itui,  vim  vivificandi  attribuit.  Nam  per  se  ipsum  Spiritus  vivificat 
ad  cujus  virtutem  caro  per  conjunctioncm  conscendit.     Quomodo 


760  APPENDIX. 

autem  id  fiat,  nee  mente  intelligere  nee  lingua  dicere  possumus,  sed 
silentio  ac  firraa  fide  id  suscipimus. 

Idem  lib.  10,  cap.  13  (p.  501,)  :  Caro  vitse,  faeta  unigeniti  earo,  ad 
virtutem  vitce  reducta  est. 

Idem  lib.  11,  cap.  21  (p.  552,)  :  Ipsa  caro  Christi  non  a  se  sancta 
fuit,  sed  conjunctione  Verbi  ad  Verbi  virtutem  quodammodo  refi)rma- 
ta,  salutis  atque  sanctificationis  causa  est  participantibus ;  non  ergo 
carni,  ut  caro  est,  operationis  divinas  virtutem,  sed  naturse  Verbi  at- 
tribuimus. 

Lib.  6,  Dialog,  (tom.  5,  op.  ed.  cit.) :  Glorificatur  a  Patre,  non  quia 
Deus,  sed  quoniam  erat  homo,  quasi  proprise  naturee  fructum  non 
habens  potentiara  operandi  efficaciter  divine,  accepit  quodammodo 
illam  per  unionem  et  ineffabilem  concursum,  qui  intelligitur  Dei  esse 
Verbi  cum  humanitate. 

Idem  de  recta  Fide  ad  Theodoslum  (p.  278,) :  Immisit  assumto  cor- 
pori  siiam  vitam  ipsa  per  unionem  dispensatione. 

Ibidem  (p.  279,) :  Vivificat  Verbum  propter  ineffabilem  nativitatem 
ex  vivente  Patre.  Attamen  est  videre,  ubi  tribuatur  etiara  'propria 
carni  divince  efficacia  gloria.  (Item)  :  Oliosam  confitebimur  terre- 
nam  carnem  ad  hoc,  ut  possit  vivificare,  quatenus  pertinet  ad  propri- 
am  ejus  naturam. 

That  is : — There  is  one  condition  or  property  of  the  creature,  and 
another  of  the  Creator  ;  hut  our  nature,  assumed  by  the  Son  of  God, 
exceeds  its  own  measure,  and  through  grace,  it  is  transferred  into  the 
condition  of  that  nature  which  assumed  it. 

Christ  assigns' a  reason  why  he  said,  that  life  and  the  powder  to 
exercise  judgment  are  given  him  by  the  Father,  when  he  thus  speaks, 
Because  he  is  the  Son  of  man  ;  in  order  that  we  may  understand, 
that  all  is  given  to  him  as  man.  For  the  only-begotten  Son  is  not 
a  partaker  of  life,  but  he  is  life  itself. 

The  body  of  Christ  vivifies,  because  it  is  the  body  of  life,  retain- 
ing the  virtue  of  the  incariiate  Word,  and  filled  with  the  power  of 
him,  by  whom  all  things  are,  and  by  whom  they  exist. 

Since  the  flesh  of  the  Savior  is  united  with  the  Word  of  God, 
which  Word  is  naturally  fife,  it  wms  made  vivifying. 

My  body  I  have  filled  with  life,  I  have  assumed  mortal  flesh ; 
but  since  I  am  naturally  the  life,  I  dwell  in  it,  (the  body,)  having 
conformed  it  wholly  to  my  life. 

The  nature  of  the  flesh  of  itself  cannot  vivify,  nor  is  that  alone 
understood  to  be  in  Christ,  but  it  finds  connected  with  itself  the  Son 
of  God,  who  is  life  substantially.  When,  therefore,  Christ  calls  his 
flesh  vivifying,  he  does  not  thus  attribute  unto  it,  as  unto  himself. 


A    CATALOGUK    OF    TESTIMONIES.  7§J 

or  unto  his  own  Spirit,  the  power  to  make  alive.  For  of  himself 
the  Spirit  vivifies,  to  the  power  of  whom,  through  the  union,  the  flesh 
has  arisen.  But  in  what  manner  this  comes  to  pass,  we  cannot  un- 
derstand with  our  minds,  nor  express  with  our  tongues,  but  in  silence 
and  with  firm  faith  we  receive  it. 

The  flesh  of  life,  being  made  the  flesh  of  the  Only-begotten,  was 
brought  to  the  power  of  life. 

This  flesh  of  Christ  was  not  holy  in  itself,  but  conformed  to  the 
power  of  the  Word  by  its  union  with  the  Word,  it  is  the  cause  of 
salvation  and  sanctification  to  the  participants.  Therefore,  we  do 
not  attribute  unto  the  flesh,  as  flesh,  but  to  the  nature  of  the  Word, 
the  power  of  the  divine  operation. 

He  is  glorified  by  the  Father,  not  as  God,  hut  as  man,  since 
although  not  having  as  the  fruit  of  his  own  nature  the  power  of  ope- 
rating with  divine  efficacy,  he  received  it  in  a  certain  manner,  through 
the  union  and  the  ineff'able  conjunction  of  the  Word  of  God  with 
the  humanity. 

He  has  introrluced  into  his  assumed  body  his  own  life,  through 
the  union  of  both  natures. 

The  Word  vivifies  on  account  of  the  ineflfable  birth  from  the 
living  Father.  Yet  we  should  observe  that  the  efficacy  of  divine 
glory  is  attributed  to  his  owm  flesh  also.  Again  :  We  will  confess, 
that  earthly  flesh  is  incapable  of  vivifying  so  far  as  pertains  to 
its  own  nature. 

Epipiianius  contra  Ariomanitas,  p.  337  (Hseres  69,  fol.  789,  ed. 
Colon,)  :  Humanitas  enim  illius  non  seorsim  per  se  subsistit,  non 
enim  separata  Deitate  et  seorsim  existente  natura  humana  dicebat, 
velut  alius  et  alius,  sed  counita  humanitate  cum  Deitate,  una  exis- 
tente sanctificatione,  et  jam  in  ipsa,  quffi  perfectissima  sunt,  sciente, 
nimirum  in  Deo  et  in  unam  Deitatem  coaptata. 

That  is : — The  humanity  of  Christ  does  not  exist  separately  of 
itself,  but  is  united  with  the  divinity,  and  now  in  that  divinity  knows 
those  things  which  are  most  perfect,  as  being  united  with  God. 

AuGUSTiNus  de  verbis  Domini,  sermone  o8  (tom.  10,  p.  217  et 
218,) :  Ego  vero  dominicam  carnem,  imo  perfectam  in  Christo 
humanitatem  ideo  adoro,  quod  a  Divinitate  suscepta  et  Deitati  unita 
est,  et  non  aliuin  et  aliuni,  sed  unuiu  eundeinque  Deura  et  hominem 
Filium  Dei  esse  confitcor.  Denique  si  hominem  separaveris  a  Deo, 
illi  nunquam  credo  nee  servio. 

Item  :  Humanitatem  non  nudam  vel  solnm,  sed  Divinitati  unitam, 
scilicet  unum  Dei  Filium,  Deum  verum  et  hominem  verum,  si  quis 
adorarc  contemserit,  a.^ternaliter  morietur. 

90 


762  APPENDIX. 

Augustinus  de  Civitate,  lib.  10,  cap.  24 :  Non  ergo  caro  Christi 
per  se  ipsam  miindat  credentes,  sed  per  Verbum,  a  quo  suscepta  est. 

That  is : — I  adore  the  Lord's  flesh,  yes,  the  perfect  humanity  in 
Christ,  because  it  is  received  by  the  Divinity  and  united  with  the 
Deity,  and  I  do  not  confess  that  the  one  is  God  and  the  other  man, 
but  that  the  Son  of  God  is  at  the  same  time  God  and  man.  But  if  you 
separate  the  man  from  God,  I  will  neither  believe  him  nor  serve  him. 

Again :  If  any  one  shall  disdain  to  adore  the  humanity,  not  sepa- 
rate or  alone,  but  united  with  the  divinity,  namely,  the  one  Son  of 
God,  true  God  and  true  man,  he  will  suffer  eternal  death. 

Therefore,  the  flesh  of  Christ  purifies  the  believing,  not  through 
itself,  but  through  the  Word,  by  whom  it  was  received. 

Ephesinum  Concilium,  canone  11  (ap,  Cyrillum,  torn.  6,  fol.  196,)  : 
Si  quis  non  confitetur  carnem  Domini  esse  vivificam  propter  ea,  quod 
propria  facta  est  Verbi,  quod  omnia  vivificat,  anathema  sit. 

That  is  : — If  any  one  should  not  confess  that  the  flesh  of  the  Lord 
has  power  to  give  life,  inasmuch  as  it  was  made  the  property  of  the 
Word  that  animates  all  things,  let  him  be  accursed. 

Theophylactus  in  Job.  cap.  3  (fol.  605  et  184,  ed.  cit.,)  :  Omnia 
dedit  in  manum^  Filii  juxta  humanitatem ;  si  autem  et  secundum 
Divinitatem  intelligatur,  dedit  Pater  omnia  Filio  ratione  naturas', 
non  gratia?. 

Idem  Matt.  28  :  Si  de  Divinitate,  Deo  Verbo,  intelligas,  [data  est 
mihi  omnis  potcstas,)  sensus  erit,  et  nolentes  et  volentes  nunc  me 
Deum  agnoscunt,  qui  prius  mihi  serviebant  involuntarise  obedientise 
modo.  Si  autem  de  hitmana  natura  dicitur,  sic  intellige  :  Ego  prius 
conderanata  natura,  existens  autem  Deus,  secundum  unionem  ad 
Filinm  Dei,  absque  naturarum  confusione  accepi  potestatemomnem. 

That  is: — He  gave  all  into  the  hands  of  the  Son  according  to  his 
humanity ;  but  if  this  should  be  understood  according  to  the  divin- 
ity also,  the  Father  gave  all  unto  the  Son,  hy  reason  of  his  nature, 
not  hy  reason  of  grace. 

If  you  understand  these  words', — All  poicer  is  given  unto  me, — as 
relating  to  God,  the  Word,  the  sense  is  r  The  willing  and  the  unwill- 
ing now  acknowledge  me  as  God,  who  formerly  served  me  after  the 
manner  of  an  unwilling  obedience.  But  if  these  words  are  understood 
as  relating  to  the  human  nature,  the  sense  is  :  I,- who  was  formerly  a 
.condemned  nature,  being  however  God  according  to  the  union  with 
the  Son  of  God,  have  received  all  power,  without  any  confusion 
of  the  natures. 

Damascenus,  lib.  3,  cap.  17 :  Non  secundum  propriam  opera- 
tionem,  sed  propter  unitum  sibi  Verbum  divina  operabatur  (caro 


A    CATALOGUE    OP    TESTIMONIES.  763 

Domini),  Verbo  per  earn  propiiam  suam  operalionem  manifestante. 
Nam  et  ferrum  ignitum  urit  non  naturali  radone  possidens  ustricem 
operationem,  sed  obtinens  earn  ex  unione  ignis  et  ferri.  Ipsa  io-itur 
caro  Domini  mortalis  erat  propter  se  ipsam,  et  vivifica  propter 
hypostaticam  ad  Verbum  iinionein. 

Idem  cap.  18 :  Divina  Christi  voluntas  erat  seterna  et  omnipotens, 
humana  vero  ejus  voluntas  a  tempore  ccepit,  et  naturales  ac  innoxias 
affectiones  sustinuit.  Et  naturaliter  quidem  non  erat  omnipotens, 
ut  aufcm  vcre  et  secundum  naturam  Dei  Verbi  voluntas  est  facta, 
et  omnipotens  est.  (Hoc  est,  sicut  commentator  explicat :  divina 
voluntas  suapte  natura  habet  potentiam  omnia  efficiendi,  qute  velit, 
humana  vero  Christi  voluntas  non  sua  natura  habet  omnieffica<;em 
virtutem,  sed  ut  Deo  Verbo  unita.) 

Idem  Hbro  eodem,  cap.  21 :  Humana  natura  in  Christo  essentiali- 
ter  non  possidet  seu  obtinet  futurorum  cognitionem,  sed  ut  Domini 
anima,  propter  unionem  ad  ipsum  Deum  Verbutn,  locupletata  est 
cum  reliquis  divinis  pi-sedictionibus  etiam  futurorum  cognitione.  (Et 
in  fine  capitis) :  Nos  ergo  dicimus  unuin  Christum,  eundemque  simul 
Deum  et  horainem,  omnia  scire.  In  ipso  enim  omnes  thesauri  sapi- 
entiae  et  scientiffi  absconditi  sunt. 

Idem  lib.  2,  cap,  22  :  Domini  anima  etsi  secundum  se  erat  naturae 
futura  ignorantis,  attamen  secundum  hypostasin  unita  Deo  Verbo 
omnium  cognitionem  habebat,  non  ex  gratia  seu  participative,  sed 
propter  hypostaticam  unionem.  (Et  paulo  post)  :  Et  quia  in  Domino 
nostro  Jesu  Christo  naturae  differunt,  etiam  naturales  scientiae  et 
voluntates  Divinitatis  et  humanitatis,  cet. 

That  is: — Not  according  to  its  own  operation,  but  on  account  of 
the  Word  united  to  it,  the  flesh  of  the  Lord  performs  divine  opera- 
tions, the  Woao  manifesting  his  own  operation  through  the  flesh. 
For  the  heated  iron  burns,  but  does  not  possess  by  nature  the  power 
to  burn,  but  has  acquired  it  from  its  union  with  the  fire.  The  ftesh 
of  the  Lord  is,  therefore,  mortal  in  itself,  but  it  possesses  poioer  to 
give  life  on  account  of  the  personal  union  with  the  Vv^ord. 

The  divine  will  of  Christ  is  eternal,  omnipotent,  &c. ;  but  his  hu- 
onan  will  began  in  time,  and  had  the  natural  and  innocent  affections. 
And  naturally^  indeed,  it  was  not  omnipotent,  but  becoming  truly  and 
according  to  its  nature  the  will  of  God  the  Word,  it  is  also  omnipo- 
tent ;  that  is,  as  the  commentator  explains  these  words  :  The  divine 
will  has  power  by  its  oicn  nature  to  perform  all  things  as  it  wills-; 
but  the  human  will  of  Christ  has  power  to  perform  all  things,  not 
|)y  its  onin  nature,  but  because  it  is  united  with  Cod  the  Word. 


764  APPENDIX. 

The  human  nature  in  Christ  does  not  essentially  possess  a  knowl- 
edge of  futurity,  but  the  soul  of  the  Lord,  on  account  of  its  union 
with  God  the  Word,  and  the  hypostatic  oneness,  is  enriched  with 
the  other  divine  characteristics,  and  consequently  also  with  a  knowl- 
edge of  futurity.  We  say,  therefore,  that  one  and  the  same  Christ, 
at  the  same  time  God  and  man,  knows  all  things.  For  in  him  are 
hidden  all  the  treasures  of  wisdom  and  knowledge. 

The  soul  of  the  Lord,  although  in  itself  it  had  no  knowledge  of 
the  future,  nevertheless,  being  personally  united  with  God  the 
Word,  has  universal  knowledge,  not  from  grace  or  participation, 
but  on  account  of  the  hypostatical  union.  And  since  the  natures 
of  our  Lord  Jesus  Christ  differ,  there  is  also  a  difference  between 
the  will  of  the  divinity  and  of  the  humanity,  &c. 

VI. 

That  now  the  Divinity  efficaciously  exhibits  its  majesty,  power, 
and  operation,  (which  remain  the  property  of  the  divine  nature,)  and 
manifests  them  in,  with,  and  through  the  humanity  personally  united 
with  itself,  which  thus  possesses  majesty  from  the  circumstance  that 
the  whole  fulness  of  the  divinity  dwells  personally  in  the  assumed 
flesh  and  blood  of  Christ. 

Rom.  3,  2o  :  Proposuit  Christum  propitiatorium  per  fidem  in 
sanguine  ejus. 

Rom.  5,  9  :  Justificamur  in  sanguine  ejus. 

Col.  1,  20 :  In  ipso  pacificantur  omnia  per  sanguinem  cruris 
ejus,  cet. 

That  is: — Rom.  3,  2-5  :  God  hath  set  forth  Christ  to  be  a  pro- 
pitiation, through  faith  in  his  blood. 

Rom.  5,  9 :    Being  now  justified  by  his  blood. 

Col.  1,  20 :  Having  made  peace  through  the  blood  of  his  cross, 
by  him  to  reconcile  all  things  unto  himself. 

Athanasius,  oratione  4,  contra  Arianos  (Epist.  ad  Adelph.  c. 
Arian,  t.  1.  f.  161,  ed.  Colon,) :  Quomodo  corpus  domini  non  esset 
adorabile  ?  Quum  Verbum  manum  suara  corporalem  extendens 
sanarit  febricitantem,  vocem  humanam  edens  suscitaverit  Lazarum, 
manibus  suis  in  cruce  protensis  principem  seris  prostraverit. 

Idem  Dialogo  5,  de  Trinitate  (tom.  2,  op.  fol.  257,)  :  Deus  Aoynj, 
unitus  horaini,  edit  miracula  et  operatur  non  seorsim  aut  separatim 
a  natura  humana  assumta,  sed  pro  sua  bonitate  placuit  ipsi  per 
assumtam  humanilatem,  in  ea  et  cum  ea  propriam  divinam  suam 
potentiam  operando  exercere.  (Et  paulo  post)  :  Et  humanitatem 
iHam  suara  ultra  et  supra  propriam  ipsius  naturam  pro  suo  beneplacito 


A   CATALOGUE    OF    TESTIMONIES.  765 

perfectam  reddidit,  non  taraen  prohibel,  quo  minus  sit  animal  ratio- 
nale seu  vera  humana  natura. 

That  is : — In  what  manner  is  the  body  of  the  Lord  not  to  be 
adored  ?  Since  the  Word,  extending  his  bodily  hand,  healed  the 
sick,  and,  uttering  a  human  voice,  called  Lazarus  from  the  dead ; 
and  with  his  hands  stretched  out  upon  the  cross,  prostrated  the 
prince  of  the  air. 

God  the  Word  united  with  man,  works  and  performs  miracles,  not 
apart  or  separate  from  the  assumed  human  nature,  but  according  to 
his  goodness  it  pleased  him,  to  exercise  his  own  divine  power  in  his 
operation,  through  his  assumed  humanity,  and  in  and  with  it.  And 
according  to  his  good  pleasure,  he  rendered  his  humanity  perfect 
over  and  above  its  own  nature,  yet  he  does  not  prevent  it  from  be- 
ing a  rational  living  being,  or  a  true  human  nature. 

Cyrillus  de  recta  Fide  ad  Theodosium  (tom.  5,  op.):  Anima, 
unionem  sortita  ad  Verbum  descendit  in  infernum,  divina  autem  vir- 
tute  et  efficacia  utens,  dixit  compeditis :  Egredimini. 

Idem  Hb.  1,  ad  Reginas  :  Christus  ut  Deus  vivificat  per  propriam 
earn  em. 

That  is : — The  soul  which  obtained  a  union  with  the  Word,  de- 
scended into  hell ;  hut  using  divine  virtue  and  efficacy,  it  said  unto 
the  prisoners  :  Go  forth. 

Christ  as  God,  vivifies  through  his  own  flesh. 

VII. 

And  that  this  communication  of  divine  majesty  takes  place  with- 
out any  confusion,  abolishing  or  suppression  of  the  human  nature, 
even  in  glory. 

Matt.  16,  27 :  Filius  hominis  venturus  est  in  gloria  Patris  sui. 

Et  Act.  1,  11 :  Sic  veniet,  quemadmodum  vidistis  euntem  in  coelum. 

That  is  : — Matt.  16,  27:  The  Son  of  man  shall  come  in  the  glory 
of  his  Father. 

Acts  1, 11 :  He  shall  so  come  in  like  manner  as  ye  have  seen  him  go 
into  heaven. 

Anthanasius  Dialog.  5,  de  Trinitate  (tom.  2,  fol.  257,  ed.  Colon,) : 
Humanitatem  illam  suam  supra  et  ultra  propriam  ipsius  naturam  pro 
suo  beneplacito  perfectam  reddidit,  non  tamen  prohibet,  quo  minus  sit 
animal  rationale  seu  vera  humana  natura. 

That  is : — This  humanity,  according  to  his  own  good  pleasure,  he 
rendered  perfect  over  and  above  its  own  nature,  yet  he  does  not  pre- 
vent it  from  being  a  rational  living  being,  or  a  true  human  nature. 


766  APPENDIX. 

Theophylactus  ex  Chrysostomo  in  caput  Matt.  28  (fol.  184,): 
Eo'o  prius  damnata  natura,  nunc  Deus  existens  secundum  unionem  ad 
Filium  Dei  absque  naturarum  confusione,  accepi  potestatera  omnium. 

That  is  : — I,  at  first  a  condemned  nature,  have  now  received,  loith- 
out  any  confusion  of  Ihe  natures,  the  power  over  all  things. 

Cyrillus,  lib.  4,  cap.  24  (t.  4,  fol.  377  et  3,  fol.  783,) :  Totum 
corpus  suum  vivifica  Spiritus  virtute  plenum  esse  ostendit,  non  quod 
naturam  carnis  amiserit  et  in  Spiritum  mutata  sit,  sed  quia  cum 
Spiritu  conjuncta  totam  vivificandi  vim  hausit. 

Idem  de  Incarnatione,  cap,  8 :  In  carbone  tamquam  in  imagine  li- 
cet conspicere  adunitura  quidera  humanitali  Deura  Verbum,  trans- 
formasse  assumtam  naturam  in  suam  gloriam  et  operationem.  Sicut 
iarnis  lisfno  affixus,  ita  adunitus  est  inffistimabiliter  humanitati  Deus, 
conferens  ei  etiam  naturae  suee  operationem. 

That  is : — He  has  shown  that  his  whole  body  is  filled  with  the 
life-giving  virtue  of  the  Spirit,  not  that  he  has  laid  aside  the  nature 
of  his  flesh,  and  that  it  ivas  changed  into  Spirit ;  but  because, 
united  with  the  Spirit,  it  has  received  the  whole  power  to  impart  life. 

In  a  burning  coal,  as  an  illustration,  it  may  be  perceived  how  God 
the  Word  is  united  with  the  humanity,  transforming  the  assumed 
nature  into  his  own  glory  and  operation.  As  the  fire  cleaves  to  the 
wood,  so  God  is  immeasurably  united  with  the  humanity,  conferring 
upon  it  even  the  operation  of  his  own  nature. 

Theodoretus,  Dialog.  2  (t.  4,  fol.  82  et  112,) :  Corpus  domini- 
cum  surrexit  quidem  a  mortuis  incorruptibile,  inipassibile,  immortale, 
divina  glorificatum  gloria,  et  a  coelestibus  adoratur  potestatibus,  cor- 
pus tamen  est  et  habet,  quam  prius  habuit,  circumscriptionem. 

Idem  Diologo  3,  probat  hanc  Apollinarii  sententiam :  Si  mixtio 
io-nis  cum  ferro,  quae  ferrum  ostendit  ignem,  ita  ut  etiam  ea  faciat, 
quffi  sunt  ignis,  non  mutat  naturam  ferri :  neque  igitur  Dei  cum 
corpore  unio  est  mutatio  corporis,  licet  corpori  divinas  operationes 
prsebeat. 

That  is : — The  body  of  the  Lord  arose  from  the  dead  indeed,  in- 
corruptible, impassible,  immortal,  glorified  loith  divine  glory,  and 
is  adored  by  celestial  powers,  yet  it  is  a  body,  and  is  circumscribed 
as  it  was  at  first. 

If  a  mixture  of  fire  with  iron,  which  shows  the  iron  to  be  fire,  so 
that  it  also  effects  those  things  which  are  done  by  fire,  does  not 
change  the  nature  of  the  iron  ;  so  too  the  union  of  God,  therefore, 
with  the  body,  is  not  a  mutation  of  the  body,  although  it  imparts 
divine  operations  to  the  body. 

Damascenus,  hb.  3,  cap.  17  :  Caro  Domini  locupletata  est  divinis 


A    CATALOGUE   OF   TESTIMONIES.  767 

operationibus  propter  hypostaticam  ejus  ad  Verbuin  unionem,  non 
passa  excidentiam  eorum,  quae  secundum  naturam  ipsi  propria  sunt. 

Idem  lib.  2,  cap.  22:  Domini  anima  etsi  secundum  se  erat  natures 
ignorantis,  futura  attamen  secundum  hypostasin  unita  Dec  Verbo 
omnium  cognitionera  habuit,  non  ex  gratia  seu  participative,  sed 
propter  hypostaticam  unionem.  (Et  paulo  post)  :  In  Domino  nostro 
Jesu  Christo,  quia  naturae  ditferunt,  differunt  etiam  naturales  scien- 
tiae  et  voluntates  Dominitatis  et  humanitatis. 

That  is : — The  flesh  of  the  Lord  is  enriched  with  divine  opera- 
tions, on  account  of  its  personal  union  with  the  Word,  not  suffering, 
however,  any  diminution  of  those  properties  which  are  peculiar  to  it 
according  to  its  own  nature. 

The  soul  of  the  Lord,  although  in  itself  it  had  no  knowledge  of 
the  future,  nevertheless,  being  personally  united  with  God  the  Word, 
it  has  universal  knowledge,  not  from  grace,  or  participation,  but  on 
account  of  the  personal  union ;  and  since  the  natures  are  different  in 
Christ,  there  is  also  a  difference  between  the  will  of  the  divinity  and 
of  the  humanity,  &c. 

VIII. 

Again,  that  the  human  nature  is  a  partaker  of,  and  capable  of 
receiving  the  divine  majesty,  which  is  the  property  of  God,  accord- 
to  the  nature  and  in  consequence  of  the  personal  union. 

Coloss.  2,  9,  3  :  In  ipso  inhabitat  omnis  plenitudo  Deitatis  corpo- 
raliter.  In  ipso  absconditi  sunt  omnes  thesauri  sapientiae  et  cognitionis. 

That  is  : — In  him  dwelleth  all  the  fulness  of  the  Godhead  bodily; 
in  whom  are  hid  all  the  treasures  of  wisdom  and  knowledge. 

JusTiNus  in  Expositione  Fidei,  p.  182  (fol.  389,  ed.  Colon,  1686,)  : 
Nee  ita  ipsum  in  Patre,  ut  in  reliquis,  esse  dicimus,  non  eo  quidem, 
quod  substantia  in  aliis  existens  contrahatur,  sed  propter  eorum,  qui 
illam  capiunt,  modulum,  per  imbecillitatem  suam  divinam  prsesentiam 
non  admittentium.  (Item)  :  Nam  corpus  pollutura  radios  Divinitatis 
non  capit.  (Et  paulo  post)  :  Eodem  modo  niihi  considera,  justitiae 
solem,  universis  quidem  ex  aequo  substantia,  ut  qui  Deus  sit,  praesen- 
tera  esse,  nos  vero  omnes  utpote  infirmos  et  peccatorum  sordibuslip- 
pientes,  oculis  nostris,  propter  languorem,  lucis  pra^sentiam  sustinere 
non  posse,  proprium  vero  illius  teraplum  oculura  purissimum  et  splen- 
doris  universal  lucis  capacem  esse,  utpote  a  Spiritu  Sancto  formatum 
et  a  peccato  ex  parte  segregatum. 

That  is  :■ — Nor  do  we  say  that  he  is  in  the  Father,  as  in  others, 
not  indeed  because  his  substance  existing  in  others,  contracts  its  di- 
mension, but  on  account  of  the  measure  of  those  who  receive  it,  not 


768  APPENDIX. 

admitting  his  divine  presence,  in  consequence  of  their  incapacity. 
For  a  polluted  body  does  not  comprehend  the  rays  of  the  divinity. 
(And  a  httle  afterwards)  :  In  this  manner  consider,  that  the  Son  of 
righteousness,  according  to  his  substance  as  God,  is  equally  present 
to  all ;  but  we  all,  since  we  are  infirm  and  blinded  with  the  darkness 
of  sins,  are  unable  to  endure  with  our  eyes  the  presence  of  his  light, 
but  that  the  peculiar  temple  of  Christ,  his  assumed  nature,  because 
the  fulness  of  the  Godhead  dwells  therein,  comprehends  the  splendor 
of  the  whole  divine  hght. 

Origenes  de  Principiis,  lib.  2,  cap.  6  (t.  1,  op.  fol.  698  et  749,  ed. 
Basil,)  :  Anima  Christi  tota  totum  Aoyov  recipit  atque  in  ejus  lucem 
splendoremque  cedit. 

Et  lib.  4 :  Anima  Christi  cum  Verbo  Dei  conjuncta,  Filii  Dei 
plene  capax  fuit. 

That  is  : — The  whole  soul  of  Christ  has  received  the  whole  Word, 
and  is  taken  up  in  his  light  and  splendor. 

The  soul  of  Christ,  united  with  the  Word  of  God,  has  full  capacity 
for  the  Son  of  God. 

AuGusTiNus,  epist.  57  :  Deus  licet  omnibus  creaturis  totus  sit  prse- 
sens,  ac  prcecipue  in  credentibus  habitet,  non  tamen  ex  toto  ilium 
capiunt,  sed  pro  suae  capacitatis  diversitate,  alii  amplius,  alii  minus 
ipsum  habent  et  capiunt.  De  capite  vero  nostro  Christo  apostolus 
ait :  In  ipso  inhabitat  tota  plenitudo  Deitatis  corporaliter. 

That  is: — Although  God  is  wholly  present  in  all  creatures, — and 
dwells  especially  in  believers, — yet  they  do  not  entirely  comprehend 
him.  But  according  to  the  diversity  of  their  capacities,  some  possess 
and  comprehend  him  in  a  greater,  and  some  in  a  less  degree.  But 
concerning  Christ  our  Head,  the  Apostle  says :  In  him  dwelleth  all 
the  Julness  of  the  Godhead  bodily. 

IX. 

Although  it  is  known  and  undeniable,  that  the  Divinity  with  its 
divine  majesty  is  not  locally  circumscribed  by  the  flesh,  as  if  it  were 
contained  in  a  vessel,  even  as  Athanasius,  Origen,  Gregory  of  Nyssa, 
and  others,  have  correctly  written  ;  (and  indeed  in  the  Book  of  Con- 
cord it  is  likewise  expressly  rejected  as  an  error,  if  it  should  be  taught 
that  the  humanity  of  Christ  is  locally  expanded  in  all  places,  or,  that 
the  human  nature  in  Christ  is  changed  by  the  personal  union  into 
an  infinite  essence  ;)  yet  since  the  divine  and  human  natures  are  per- 
sonally and  inseparably  united  in  Christ,  the  holy  Scriptures  and 
the  Fathers  testify,  that  wherever  Christ  is  present,  there  not  his 
divided  person,  or  the  half  or  only  a  part  of  his  person  is  present, 


A    CATALOGUE    OF    TESTIMONIES.  769 

as,  for  instance,  his  divinity,  separately  and  alone,  without  and  apart 
from  his  assumed  and  personally  united  humanity,  or  separated  from 
it,  and  apart  from  the  j)ersonal  union  with  the  humanity,  but  that 
his  whole  person,  namely,  as  God  and  man,  according  to  the  manner  of 
the  personal  union  with  the  humanity, — which  is  an  inscrutable  mys- 
tery,— is  every  where  present  in  a  way  and  manner  known  to  God  alone. 

Ephes.  4,  10  :  Ascendit  super  omnes  coelos,  ut  impleret  omnia. 
Quod  CEcumenius  ita  interpretatur :  Etcnim  nuda  quoque  Divinitate 
olim  omnia  implebat.  Et  incarnatus,  ut  omnia  cum  carne  impleret, 
descendit,  et  ascendit. 

That  is  : — He  ascended  up  far  above  all  heavens,  that  he  might 
fill  all  things.  This  CEcumenius  explains  thus  :  For  with  his  divinity 
alone  he  has  long  since  filled  all  tilings.  And  now  being  made  flesh, 
he  descended  and  ascended,  in  order  that  he  might  fill  all  things 
w'ith  his  flesh. 

Et  Theophylactus  ibidem  (Comment,  in  Eph.  fol.  535,  ed.  Lond. 
1636,)  :  Ut  omnia  impleat  dominatione  operationeque,  idque  in 
carne,  quandoquidem  Divinitate  jam  antea  cuncta  compleret.  lla^c 
autem  adversus  Paulum  Saraosatenum  et  Nestorium  sunt. 

That  is  : — In  order  that  he  might  fill  all  things  with  his  dominion 
and  operation,  and  this  in  the  flesh,  since  long  before  he  filled  all 
things  with  his  Divinity.  But  this  is  opposed  to  Paulus  Samosa- 
tenus  and  Nestorius. 

Leo,  epistol.  10  (Ep.  24,  cap.  o,  fol.  24-j,  et  in  Serra.  fol.  121, 
ed.  cit.,)  :  Catholica  ccclesia  hac  lide  vivit  ac  proficit,  ut  in  Ciiristo 
Jesu,  nee  sine  vera  Divinitate  humanitas,  nee  sine  vera  credatur 
humanitate  Divinitas. 

Idem  Serraone  3,  de  Passione :  Hoc  catholica  fides  tradit,  hoc 
exigit,  ut  in  Redemptore  nostro  duas  noverimus  convenisse  naturas, 
et  manentibus  proprietatibus  suis  lantam  factam  unitatem  utriusque 
substantise,  ut  ab  illo  tempore,  quo  in  beatae  virginis  utero  Verbum 
caro  factum  est,  nee  Deum  ilium  sine  hoc,  quod  est  homo,  nee  homi- 
nera  sine  hoc  liceat  cogitare,  quod  est  Deus. 

Ibidem  :  Exprimit  qnidem  sub  distinctis  operationibus  veritatcm 
suam  utraque  natura,  sed  neutra  se  ab  alterius  connexione  disjungit, 
nihil  ibi  ab  invicem  vacat  sed  suscepit  totum  hominem  Deus  et  ita 
se  illi  atque  ilium  sibi  conseruit,  ut  utraque  nlteri  naturae  inesset  et 
neutra  in  alteram  a  sua  proprietate  transiret. 

That  is: — In  this  iWith  the  Catholic  church  lives  and  makes  pro- 
gress, namely,  that  in  Christ  .Irsus  the  humanity  is  not  believed  to 
exist  without  the  true  Divinity,  nor  the  Divinity  without  the  true 
huuianilv. 

07 


770  APPENDIX. 

This  the  CathoUc  faith  teaches,  and  this  it  requires,  that  in  our 
Redeemer  we  should  know  that  two  natures  have  come  together, 
and  that  while  their  attributes  remain,  such  a  union  of  each  sub- 
stance is  effected,  that  from  the  time  in  which  the  Word  was  made 
flesh  in  the  womb  of  the  blessed  Virgin  Mary,  we  dare  not  consider 
this  God  without  the  additional  fact  of  his  being  man,  nor  this  man 
without  the  fact  of  his  being  God. 

Each  nature  indeed  under  distinct  operations,  sets  forth  its  truth, 
but  neither  disjoins  itself  from  connection  with  the  other ;  neither 
nature  is  apart  from  the  other,  but  God  has  received  the  whole  man, 
and  thus  joined  himself  to  that  nature,  and  that  nature  to  himself, 
so  that  each  nature  is  in  the  other,  and  neither  is  transferred  from 
its  own  property  into  the  other. 

X. 

But  since  in  this  article,  this  doctrine  is  chiefly  designed  to  point 
out  unto  us  where  we  ought  to  seek  the  whole  person  of  the  Medi- 
ator, God  and  man,  and  where  we  may  apprehend  it,  the  Book  of 
Concord,  like  the  writings  of  all  the  orthodox  Fathers,  directs  us, 
not  to  wood  or  stone,  or  any  other  thing,  but  to  that  unto  which 
Christ  points  and  directs  us  in  and  with  his  Word. 

Cyrillus,  lib.  12,  in  Johannem  cap.  32  (t.  3,  fol.  1063,  ed.  cit.,)  : 
In  quatuor  partes  vestimenta  Christi  divisa  sunt,  et  tunica  sola  indi- 
visa  niansit,  quod  mystics  cujusdam  rei  signum  esse  dixerim.  Nam 
quatuor  orbis  partes  ad  salutem  reductse,  indumentum  Verbi,  id  est, 
carnem  ejus  impartibiliter  inter  se  partitas  sunt.  In  singulis  enim 
partibiliter  transiens  Unigenitus,  et  animam  et  corpus  eorum  per  car- 
nem suam  sanctificans,  impartibiliter  atque  integre  in  omnibus  est, 
quum  unus  ubique  sit  nuUo  modo  divisus. 

That  is: — The  garments  of  Christ  were  divided  into  four  parts, 
and  his  coat  alone  remained  undivided  ;  this,  I  may  say,  is  a  sign  of 
something  mystic.  For  the  four  quarters  of  the  world,  being 
brought  to  the  knowledge  of  salvation,  have  shared  among  them- 
selves the  vesture  of  the  Word,  that  is,  his  flesh,  indivisibly.  For 
the  Only-begotten  divisibly  passing  into  each,  and  sanctifying  through 
his  flesh  their  soul  and  body,  is  in  all  wholly  and  indivisibly,  since 
everywhere  he  is  one  and  in  no  manner  divided. 

Theophylactus  in  caput  19,  Johannis  (fol.  S2d,  ed.  cit.,)  :  Igitur 
sanctum  Christi  corpus  indivisihile  est,  et  dividitur  et  communicatur 
in  quatuor  partes  orbis;  distributus  enim  singulis,  et  uniuscujusque 
animam  sanctificans  cum  corpore  pei'  carnem  suam,  Unigenitus  et 


A    CATALOGUE    OF    TESTIMONIES.  771 

integer  et  indivisus  in  omnibus  est,  existens  ubique,  nunquam  enim 
(livisus  est,  sicut  et  Paulus  clamat. 

That  is : — Therefore  the  holy  body  of  Christ,  although  indivisi- 
ble, is  divided  and  coramunicated  unto  the  four  quarters  of  the  world ; 
for,  distributed  to  each  one,  and  sanctifying  with  his  body,  through 
his  flesh,  the  soul  of  each,  the  Only-begotten  is  entire  and  undivided 
in  all,  existing  everywhere ;  for  he  is  never  divided,  as  Paul 
also  asserts. 

Chrysostomus  (t.  4,  fol.  1773,  ed.  Easil,  et  t.  6,  fol.  846,  ed. 
Francof.)  Horail.  17,  ad  Ebr.  p.  16  (et  Ambrosius  cap.  10,  ad 
Hebra^os.,) :  Numquid,  quia  in  multis  locis  ofFertur,  ideomulti  Christi 
sunt?  Nequaquam  ;  sed  unus  ubique  est  Christus,  et  hie  plenus  exis- 
tens et  illic  plenus,  unura  corpus.  Queraadmodum  enira,  qui  in  multis 
locis  offertur,  unum  corpus  est  et  non  multa  corpora,  ita  etiam  et 
unum  sacrificium.  Pontifex  autem  noster  ille  est,  qui  hostiam  mun- 
dantem  nos  obtulit,  ipsam  offerimus  et  nunc,  quae  tunc  oblata  quidem 
consumi  non  potest.  Hoc  in  memoriam  ejus  fit,  quod  tunc  factum 
est.  Hoc  enira  facite,  inquit,  in  mei  recordationem.  Non  igitur  aliud 
sacrificium  quemadmodum  summus  sacerdos,  sed  idem  semper  faci- 
mus.    Magis  autera  recordationem  sacrificii  operamur.  * 

That  is  : — Do  you  suppose,  because  he  is  offered  up  in  many 
places,  that  therefore  there  are  many  Christs  ?  By  no  means  ;  but 
there  is  one  Christ  everywhere,  existing  here  entire  and  there  entire, 
one  body.  For  as  he  who  is  offered  up  in  many  places,  is  one  body 
and  not  many  bodies,  so  there  is  also  but  one  sacrifice.  But  he  is 
our  High  Priest,  who  made  a  cleansing  sacrifice  for  us  ;  we  offer  up 
that  now,  which  being  then  offered  up,  was  not  consumed.  This  is 
done  in  remembrance  of  that  which  was  then  done.  For,  this  do, 
he  says,  in  remembrance  of  me.  Therefore,  we  do  not  make  another 
sacrifice,  like  the  high  priest,  but  always  the  same.  Or  rather,  we 
renew  the  memory  of  the  sacrifice  made  on  the  cross. 

CONCLUSION- 

These  testimonies  of  the  ancient  teachers  of  the  church.  Christian 
reader,  have  not  been  here  appended  under  the  impression  that  our 
Christian  faith  is  founded  upon  the  authority  of  men.  For  the  true 
and  saving  faith  should  not  be  founded  upon  the  authority  of  any 
ancient  or  modern  teachers  of  the  church,  but  solely  and  exclusively 
upon  the  Word  of  God,  which  is  comprehended  in  the  writings  of 

•Contra  pontificium  sacrificium  propitiafioriura  luissrp ;  that  is,  aj;ainst  the 
Popish  propitiatory  sacrifice  o(  tli(^  uiass- 


772  APPENDIX. 

the  holy  Prophets  and  Apostles,  as  credible  witnesses  of  the  heavenly 
truth.  But  since,  by  the  special  and  prompt  artifices  of  Satan, 
certain  fanatical  spirits  would  readily  lead  the  people  again  from  the 
holy  Scriptures, — which,  God  be  praised,  can  now  be  profitably 
read  by  a  common  layman, — into  the  waitings  of  the  Fathers  and 
ancient  teachers  of  the  church,  as  into  the  wide  sea  ;  so  that  he  who 
has  not  read  these  writings,  is  consequently  unable  to  know  with 
certainty  whether  they  and  their  writings  exhibit  that  sense  in  which 
these  new  teachers  employ  their  terms,  and  is  thus  left  in  oppressive 
doubts  ;  it  was,  consequently,  necessary  for  us  to  show  by  this 
Catalogue,  and  exhibit  it  as  an  evidence  to  all,  that  this  new  false 
doctrine  is  founded  as  little  on  the  writings  of  the  ancient  pure 
teachers  of  the  church,  as  on  the  holy  Scriptures,  but  is  directly  in 
opposition  to  them.  These  testimonies  they  quote  in  a  false  sense, 
contrary  to  the  intention  of  the  Fathers,  just  as  they  wulfully  and 
maliciously  pervert  the  pure  testimonies  of  the  holy  Scripture,  and 
the  direct,  clear,  and  lucid  words  of  the  testament  of  Christ.  For 
this  reason,  then,  the  Book  of  Concord  refers  each  and  every  one 
to  the  holy  Scriptures  and  to  the  simple  Catechism.  For  he  who 
embraces  the  simplicity  of  these  with  true  and  simple  faith,  best 
secures  his  soul  and  conscience,  since  they  are  founded  on  a  firm, 
and  an  immovable  rock,  Matt.  7,  24,  25;  ch.  16, 18 ;  Gal.  1, 11, 12; 
Psalm  119. 


THE    END. 


INDEX. 


I.    OF    THE    HOLY    SCRIPTURE. 


The  only  rule  and  standard  of  doctrine, 
the  prophetic  and  apostolic  Scriptures 
alone  of  the  Old  and  New  Testa- 
ments, pages  551,  593 

Why  reference  should  Le  had  to  other 
books  besides  the  Bible,         551,  593 

Other     writings    which    accord    with 


these  books  not  rejected  or  prohibi- 
ted, page  595 

That  in  the  Book  of  Concord  no  new 
confessions  of  faith  are  made,         593 

Why  an  account  has  been  given  in  this 
book  concerning  controverted  arti- 
cles, 595,  59G 


II.    OF    GOD. 


The  three  chief  Symbols,  page  99 

The  Augsburg  Confession,  105 

Apology,  141 

Smalcald  Articles,  289 

The  Smaller  Catechism,  415,  417 

The  Larger  Catechism,      438,  487,  490 
What  God  is,  and  that  he  is  one  in  essence 
and  threefold  in  person,    109, 145, 3G(3 


What  is  understood  by  the  word  ■per- 
son, 109 

Of  theManicheans  who  have  adopted  two 
gods,  the  one  good,  the  other  evil,    109 

Of  heretics  who  adopt  but  one  person  in 
the  Godhead,  109 

Of  the  Antitrinitarians,  589,  73  J 

Of  Creation,  417,491 


in.  OF  THE  PERSON  AND  OFFICE  OF  CHRIST. 


Augsburg  Confession,  page  110 

Apology,  15G 

Smalcaid  Articles,  366 

The  Smaller  Catechism,  417 

The  Larger  Catechism,  493 

Epitome,  '574 

Declaration,  685 

Catalogue  of  Testimonies,  375 

Neither  the  Father  nor  the  Holy  Ghost, 
but  the  Son  of  God  alone  became 
man,  366 

That  Christ  is  true  God  and  man  in  one 
person,  110,  156 

Of  the  New  Arians,  589,  731 

Whence  originated  the  controversy  con- 
cerning the  person  of  Christ,  685 
The  pure  doctrine  concerning  the  per- 
son of  Christ,  embraced  in  certain  ar- 
ticles,                                       575,  686 
Contrary  and  false  doctrine  concerning 
the  person  of  Christ,  embraced  in  cer- 
tain articles,  and  condemned,  578, 703 
Of  the  real  communication  of  the  proper 
ties  of  both  natures  in  Christ,     575 

[687 

That  it  is  rightly  said,  and  how  it  is  to 

be  understood,  tiiat  God  sulfereil  and 

died  for  us,  692 


How  it  is  to  be  understood  that  the 
blood  of  Christ  cleanses  us  from  our 
sins,  696 

That  according  to  his  human  nature 
Christ  obtained  almighty  power  even 
in  his  mother's  womb,  and  demon- 
strated it  in  the  state  of  his  humilia- 
tion, 689,  690,  702 

That  Christ  knows  all  things,  700 

That  the  flesh  of  Clirist  is  vivifying,    700 

That  Christ  can,  even  according  to  his 
humanity,  be  present  in  all  places 
wherever  he  will,  and  for  this  rea- 
son also  in  the  sacrament  of  the 
Lord's  Supper,  with  his  body  and 
blood,  680,701 

How  consolatory  it  is  unto  us  in  crosses 
and  afflictions,  that  Christ  can  be 
everywhere  with  us  according  to  his 
humanity,  702 

That  it  is  by  no  means  the  meaning  of 
this  book,  that  the  human  nature  in 
Christ  is  equalized  with  the  divinity, 
either  according  to  the  essence  or  to 
the  attribute,  G87 

Of  the  error  of  Nestorius  and  Samosate- 
nus,  that  1  he  divine  and  human  natures 
ar(^  united  with   each  other,  as    two 


774 


INDEX. 


boards  are  glued  together,  and  that 
they  have  no  communion  at  all  with 
each  other,  687 

Of  the  office  and  work  of  Christ  the  Lord, 
relative  to  our  redemption,  6S9 

Of  the  descent  of  Christ  into  hell,  580,  704 


As  long  as  the  suffering  and  death 
of  Christ  place  the  wrath  of  God  be- 
fore our  eyes  and  terrify  mankind,  so 
long  is  this  not  a  declaration  of  the 
Gospel,  but  an  exhibition  of  the 
law,  567,  651 


IV.    OF    THE    HOLT    SPIRIT. 


The  Smaller  Catechism,  page  418 

The  Larger  Catechism,  495 

The  Holy  Spirit,  and  his  work  and  opera- 
tion, 418,495 
The  fruits  of  the  Holy  Spirit,  569,  656 
Concerning  the  conversion  of  man,  two 
efficient  causes  are  found  in  the  Scrip- 
ture, through  which  he  is  converted, 
namely,  the  Holy  Spirit  and  the  Word 
of  God,                       559,617,618,622 


That  the  Holy  Spirit  works  faith  through 
the  hearing  of  the  Gospel,       110,  176 

That  faith  and  salvation  are  preserved 
in  us,  not  by  works,  but  by  the  Spirit 
of  God,  622,  623 

False  notion,  that  those  who  have  once 
obtained  the  Holy  Spirit  and  the  re- 
mission of  sins,  and  become  believers, 
retain  their  faith,  even  if  they  after- 
wards fall  into  open  sins,       383,  622 


V.    OF    THE    LAW    AND    THE    GOSPEL. 


Apology,  page  180 

Smalcald  Articles,  370,  383 

The  Smaller  Catechism,  415,  417 

The  Larger  Catechism,      436,  438,  490 
Epitome,  565,  567 

Declaration,  649,  655 

That  the  word  of  God  is  divided  into  the 
doctrine  of  the  law  and  the  Gospel,  621 
That    the   doctrine  of  the  lav^^  and  of 
the    Gospel    should     bo    continually 
urged  in  the  church  of  God  with  dili- 
gence, 654,  655 
That  the  Christian  church  is  known  by 
the  Gospel  and  the  Sacraments,     216 
That  the  Holy  Spirit  works  faith  through 
the  hearing  of  the  Gospel,      110,  167 
As  the  preaching  of  repentance  is  uni- 
versal, so  is  also  the  promise  of  the 
Gospel,  715 
That  the  distinction  between  the  law 
and    the    Gospel    is    to    be    retain- 
ed,                                                566,  649 
The  doctrine  of  the  law,             566,  657 
All   that   reproves   sins,   and  proclaims 
the    wrath   of  God,   belongs   to    the 
law,                                              566,  651 
Of  the  use  of  the  law,  and  why  it  was 
given,                                  507,  652,  653 
As  long  as  the  suffering  and  death  of 
Christ  terrify,  so  long  is  this,  not  a 
declaration  of  the  Gospel,  but  an  ex- 
hibition of  the  law,                 567,  652 
Since  unbelief  is    the    fountain   of    all 
punishable  sins,  the  law  punishes  it 
also,  652 


Of  the  third  use  of  the  divine  law,  567, 655 

The  law  must  be  preached  not  only 
among  the  unbelieving  and  impeni- 
tent, but  also  among  sincere  believ- 
ers, &c.,  568,  657 

Of  the  Antinomians,  the  adversaries  of 
the  law,  652 

The  difference  between  the  works  of  the 
law  and  the  fruits  of  the  Spirit,  569, 658 

Why  Christ  explains  the  law,    567,  651 

To  teach  and  to  explain  the  law  is 
an  extraneous  work  of  Christ,  but 
to  preach  the  Gospel  is  his  own 
work,  567,  649 

The  word  Gospel  is  used  in  two  different 
senses,  506,  649 

When  by  the  word  Gospel,  the  whole 
doctrine  of  Christ  is  understood,  it  is 
a  declaration  concerning  repentance 
and  remission  of  sins.  But  when  the 
Law  and  the  Gospel  are  compared,  it 
is  not  a  declaration  of  repentance,  but 
of  comfort  concerning  the  grace  of 
God  through  Christ,  566,  658 

Those  Avho  transform  the  Gospel  into  a 
doctrine  of  law,  rob  Christians  of  that 
true  consolation,  Avhich  they  have 
in  the  Gospel  against  the  terrors  of 
the  law,  requiring  the  Papistical  doc- 
trine, 655 

That  in  the  law,  not  only  outward,  but 
also  inward,  perfect  obedience  is  re- 
quired, 157 

Explanation  of  the  Decalogue,  415,  438 


VI.    OF    FREEWILL    AXD    CONVERSION. 


Augsburg  Confession,  page  1 14 

Apology,  281 

Smalcaid  Articles,  376 


Epitonie,  556 

Declaration,  609 

How  the  declaration  of  Luther  is  to  be 


INDEX. 


775 


understood :  The  will  of  man  in  his 
conversion  remains  purely  passive, 
that  is,  it  does  nothing  at  all,  but 
merely  permits  what  God  works  in 
him,  r)r)9,  629 

That  in  spiritual  matters  man  is  like  a 
pillar  of  salt;  like  Lot's  wife;  or, 
like  wood  and  stone ;  or,  a  dead  im- 
age, 611 

Why  the  doctrine  is  wrong,  that  there  are 
three  efficient  causes  of  the  conversion 
of  unregenerate  man  to  God,  629 

Before  the  conversion  of  man,  there 
arc  but  two  efficient  causes  found, 
through  which  he  is  converted,  name- 
ly, the  Holy  Spirit,  and  the  Word  of 
God,  559,  618,  628 

The  error  of  the  Stoics,  that  man  does  all 
through  constraint,  and  that  all  that 
happens,  7n/tst  so  happen,        558,  625 

The  error  of  the  enthusiasts,  that  God 


converts  men  without  the  external 
preaching  and  hearing  of  his  word, 
through  iiis  Spirit,  558,  610,  626 

The  error  of  the  Pelagians,  that  man  is 
able  by  his  own  powers,  without  the 
grace  of  the  Holy  Spirit,  to  convert 
himself  to  God,  558,  625 

The  error  of  the  Papists  and  of  the 
Schoolmen,  that  man  is  able,  by  his 
own  natural  powers,  to  begin  a  virtu- 
ous life,  626 

The  doctrine,  that  in  conversion  the 
will  of  man  is  not  idle,  but  does  some- 
thing, 62G 

Rejection  of  the  opinion  of  the  Syner- 
gists, 626 

That  the  expressions  of  the  Fathers,  as 
Chrysostom :  Deics  trahit,  aed  volen- 
tevi ;  and -Basil :  Tantunt  veils,  et  Deiis 
jnaocciinit, — are  not  analogous  to  the 
form  of  sound  doctrine,  628 


^ 


Augsburg  Confession, 
Apology, 

Smalcald  Articles, 
Of  the  fall  of  Adam, 


VII.    OF    SIN. 

page  115  Of  the  cause  of  sin, 

281  What  sin  is, 

375  Of  actual  sin, 
375 

OF    OKIGINAL,    SIN. 


115,  281 

375 
275 


^ 


Augsburg  Confession,  109 

Apology,  145 

Epitome,  553 

Declaration,  597 

How  dreadful  a  thing  this  hereditary 

disease  is,  598 

Whether  original  sin  is  the  substance, 

nature,  and  essence  of  man,   553,  600 

How   the  opinion,  that  original  sin  is 

the  substance  of  man,  militates  against 

all    the    articles    of    the    Christian 

faith,  553,  602 


The  opinion  of  the  Pelagians  concerning 
original  sin,  554,  600 

The  opinion  of  the  Manichceans  concern- 
ing original  sin,  555,  598,  602 

How  and  why  original  sin  is  called  by 
Luther,  natural,  personal,  essentia^ 
depiaW|^**'°"~~        ~-"7)55,  gW^W^' 

In  preacm^  concerning  original  sin,  we 
should  not  employ  on  the  pulpit  the 
words  sKhstavtia  and  accidens,  but  in 
the  schools  they  may  be  used  advan- 
tageously, 550,  607 


VIII.    OF    THE    JUSTIFICATION    OF    M 
\ 

Augsburg  Confession,      pa<res  110,115 

Apology,  150,  166,  171 

Smalcald  Articles,  389- 

Epitome,  560 

Declaration,  629 

^  What  the  word  to  justify  signifies  in  the 

Scripture,  501,  631 

What  our  righteousness  is,         560,  629 

Of     the      essential     righteousness     of 

God,  639 

That  Christ  is  our  righteousness,  not 

according  to  his  divinity  alone,  nor 

yet  according  to  his  humanity  alone, 

but   the  whole  Christ,  according    to 

both  natures,  560,  029,  640 

That  the  obedience,  the  sufferings,  the 

death,  and  resurrection  of  Christ  are 

our  righteousness,  630,  631 


AN  BEFORE  GOD,  BY  FAITH  ALONE. 

That  wc  are  justified  through  Christ, 

Avithout  any  of  our  merits,  by  faith 

s^   alone,  110,  156,  389,  580,  639 

A  right  and  saving  faith  is  not  merely  a 
knowledge  of  the  histories  concerning 
Christ,  but  a  cordial  reliance  upon  the 
grace  of  God  through  Christ,  240 

That  the  Holy  Spirit  works  faith  through 
the  hearing  of  the  Gospel,       110,  176 

The  false  opinion  of  the  Anabaptists  and 

others,  who  teach,  that  we  receive, 

without  the  hearing  of  the  Word  of 

God,  the  Holy  Spirit  and  faith.       111 

That  faith  justifies  us — not  that  our  faith 
is  a  work  so  precious  and  pure ;  but 
solely  because  by  faith,  and  by  no 
other  means,  wc  receive  the  mercy  of 
God  offered,     ,  174,  210 


'76 


INDEX. 


How  the  word  sola,  alone,  is  founded  in 
the  Scripture,  171 

By  the  word  sola,  alone,  we  do  not  ex- 
clude the  Gospel  and  the  Sacraments, 
but  only  our  own  merit,  171 

In  the  article  concerning  the  justifica- 
tion of  man,  Paul  excludes,  not  only 
the  works  of  the  ceremonial  law,  but 
those  also  of  the  Decalogue,  174 

That  for  the  preservation  of  the  pure 
doctrhie  concerning  the  justification 
by  faith,  the  i)articida.  exclusive^,  that 
is,  the  following  words  of  St.  Paul : 
By  grace,  without  merit,  without  law, 
without  works,  not  of  works, — are  to 
be  firmly  maintained,     561,  630,  63C 

How  the  words  regeneration  and  vivifi- 
cation,  considered  in  the  Apology,  are 
to  be  understood  concernhig  the  justi- 
fication of  man,  by  which  words  else- 
where the  renovation  of  man  is  under- 
stood, 061,  632 

That  neither  contrition  nor  love,  neither 


conversion  nor  sanctification,  nor  any 
good  work,  nor  any  merit,  pertains 
to  the  article  concerning  justifica- 
tion, 562,  564,  565,  631 

If  it  be  taught  that  the  works  of  the 
law  justify,  or  merit  the  forgiveness 
of  sins,  we  can  never  be  certain  of  the 
forgiveness  of  sins,  189,190 

Refutation  of  the  arguments  of  the  ad- 
versaries, by  which  they  wish  to  show 
that  we  are  justified,  not  by  faith,  but 
by  the  works  of  love,  190 

That  the  works  of  love  follow  faith,  178 
[179,  184 

That  a  justifying  faith  must  not  be  im- 
agined to  consist  in  any  wise  with  an 
evil  intention  to  sin  and  to  act  con- 
trary to  conscience,        562,  633,  636 

The  difierence  between  faith  and  hope, 

[207 

Explanation  of  the  Creed,  417,470 

The  comfort,  peace,  and  joy  in  the  Holy 
Spirit  in  the  believers,  187 


IX.    OF    GOO 
\ 

Augsburg  Confession,       pages,  111,  115 
Apology,  ISO,  268 

Smalcald  Articles,  389 

Epitome,  563 

Declaration,  641 

..What  good  works  are,  115 

That  we  should  do  good  works,  642,  643 
How  they  must  occur  to  be  acceptable 
with  God,  643,  615 

'^^liat  the  propositions  and  modes  of  ex- 
pressions are  not  con&istencVvith  the 
Word  of  God :  Good  works  are  neces- 
sary to  salvation  :  It  is  impossible  to 
be  saved  without  good  works :  No  one 
has  ever  been  saved  without  good 
works,  563,  564,  641,  642,  644,  645 
These  propositions  arose  in  the  time  of 
persecution,  646 

How  these  words,  necessity  and  ?i6cessa- 
ri/,  must  be  understood,  564,  642 

How  it  must  be  understood,  that  the  re- 
generated perform  good  works  from  a 
free,  spontaneous  spirit,  not  compelled 
or  constrained,  564,  644 


D   •WORKS. 

That  faith  and  salvation  are  preserved  t 
in  us,  not  by  works,  but  by  the  Spirit 
of  God,  565,  646,  647 

That  this  expression  is  offensive  and 
pernicious  to  Christian  discipline  : 
Good  works  are  pernicious  to  salva- 
tion, 565,  648 

That  good  works  do  not  merit  salva-  t 
tion,  189  ^■ 

Concerning  tnerilo  congrui  and  con- 
digni,  160,  184,  207,  209,  211 

Concerning  works  of  supererogation,  212 

[233 

The  false  opinion  of  those  who  intimate, 
that  those  who  once  obtain  the  Holy 
Spirit  and  the  remission  of  sins,  and 
become  faithful,  even  if  they  fall  into 
open  sins,  retain  faith,  647 

That  we  are  sinners  before  God,        186 

Of  perfection,  in  what  it  consists,  1 14, 132 

Of  satisfaction  or  expiation  for  sins,  233 

[248 

Of  indulgences,   196,  232,  262,  263,  336 
[357,  371,  380 


OF    HUMAN    TRADITIONS    AND    ORDINANCES. 


Apology,  page  268     Of  pilgrimages,  rosaries,  and  brother- 

Smalcaitl  Articles,  3D0         hoods,  115,257,353,370 

Of  fasts  and  the  divcrsityof  meats,  126,128 


Augsburg  Confession. 
Apology, 
Smalcald  Articles, 


OF    MONASTIC    vows    AND    LIFE. 

page  129     Of  the  relics  of  saints,  370 

339     Of  spectres,  370 

389     Of  purgatory,  333,  263,330, 367,  369, 380 


INDEX. 


//7 


X.  OF  god's  foreknowledge  and  election. 


Epitome,  page  583 

Declaration,  710 

The  difference  between  the  foreknowl- 
edge and  eternal  election  of  God, 
[583,  584,  711, 712 

Thajt  the  foreknowledge  extends  to  the 
good  and  to  the  bad,  583,  711 

The  cause  of  sin  and  of  the  destruc- 
tion of  the  ungodly,  is  not  the  fore- 
knowledge, but  much  rather  the 
wicked,  perverted  will  of  the  devil 
and  men,  583,  711 

That  the  predestination  or  eternal  elec- 
tion of  God  pertains  only  to  the  pious, 
and  children  of  God,  583.  711 

This  predestination  of  God  is  not  to  be 
sought  out  in  God's  secret  counsel,  but 
in  the  Word  of  God,  in  which  it  is  re- 
vealed, 581,712 


As  the  preaching  of  repentance  is  uni- 
versal, so  is  also  the  promise  of  the 
Gospel,  715 

That  Christ  the  Lord  is  the  book  of  life, 
in  which  are  written  all  that  will  be 
saved,  584,  713 

T/iat  many  be  called,  hit  few  chosen, 
does  not  imply  that  God  does  not 
desire  to  save  all  men,  but  by  this 
the  malicious  contempt  of  God's  Word 
and  the  obduracy  of  men  are  pun- 
ished, 584,  716 

That  the  doctrine  is  wrong,  that  not 
only  the  mercy  of  God  and  the  merit 
of  Christ  are  the  cause,  but  that  in  us 
also  there  is  a  cause,  of  the  election 
of  God.  726 


XI.    OF    REPENTANCE. 


Augsburg  Confesssion, 

page  112 

Apology, 

330 

Smalcald  Articles, 

377 

Smaller  Catechism, 

422 

Epitome, 

565 

Declaration, 

649 

What  repentance  is. 

112,  230,  378 

That  repentance  consists  of  two  parts- 
contrition  and  faith,  231 

That  repentance  continues  with  Chris- 
tians till  death,  383 


As  the  preaching  of 
versal,  so  is  also 
Gospel, 

That  those  who  fall 
tism,  obtain  tjie 
whenever,  and  as 
pent. 

Of  the  errors  of  the 
repentance. 

Of  servile  and  filial  f 

Of  expiation, 


repentance  is  uni- 
the  promise  of  the 

715 
into  sin  after  bap- 
remission  of  sins, 
often  as  they  re- 

230 
Papists  concerning 

234 
car,  236 

251 


OF    CONFESSION    AND    ABSOLUTION. 


Augsburg  Confession,       pase  112,  125 
Apologv,  "  248 

Smalcald  Articles,  386 

The  Smaller  Catechism,  422 

The  Larger  Catechism,  542 

Of  confession   before   God,  and   before 
neighbors  and   church  officers,     249 
[250,  38G 


That  it  is  impossible  and  unnecessary 
to  enumerate  all  sins  in  confes- 
sion, 112,  125,  229 

That  we  are  not  bound  to  make  confes- 
sion at  a  particular  time,        228,  414  Jf-^ 

Of  absolution  and  the  power  of  the  keys,  Jt-^^fj 
[133,  228, 234, 257, 260,  261, 263,  3S3 


7 


Smalcald  Articles, 


OF    EXCO.MiMt'NICATlON. 

387 


XII.    OF    THE    SACRAMENTS. 


Augsburg  Confession, 
Apology, 
Smalcald  Articles, 


page  112  not  seven,  as  the  Papists  intimate,  264 

226,  264,  294  That  the  sacraments  administered  by 

384  ungodly    ministers    are    efficacious, 

What    the   sacraments   are,    and    how  [222,  226 

many,                                         264,26.5  Of  the   right   use  of   the   sacraments. 

That    there   are  only  two  sacraments,  [112,266 


XIII.    OF    BAPTISM. 


Augsburg  Confession, 
Apology, 


page   112     Smalcald  Articles, 
226     Smaller  Catecjiism, 

08 


384 
421 


//5 


INDEX, 


Larger  Catechism,  519 

"Wliut  bapliisui  IS,  and  it^  b°nefts,  112 
L226,  384,  421,  520 


That  infants  should  be  baptized,  112,226 

[38 J,  526 

Erroneous  articles  of  the  Anabaptists, 

[112,  227,  587,729, 730 


XIV.    OF    THE    lord's    SUPPER. 


.^ 


1~ 


Ansshnrg  Confession.       page  112,119 
Apology,  '  294 

Smalc^'iJ  Article?,  384 

Smaller  Caiechi:  m,  424 

J.ari°r  Catechiim,  531 

Epitome,  569 

Declaration,  660 

That  the  words  of  the  testament  of 
Christ  are  not  to  be  understood  other- 
wise than  according  to  their  literal 
sense,  571,  662 

That  in  the  use  of  this  holy  sacrament, 
the  words  of  the  institution  of  Christ 
are  in  nowise  to  be  omitted,  but  are 
to  be  publicly  recited,    571,  675,  676 
That  the  consecration,  or  the  minister's 
declaration  of  the  words  of  Christ,  or 
the  work  of  any  man,  does  not  effect 
the  presence  of  the  body  and  blood  of 
Christ,  but  this  is  done  by  the  omnipo- 
tent power  of  Christ,  571,  675 
Why  the  words,  under  the  brecid,  with  the 
bread,  in  the  bread,  are  used  by  us  in 
the  holy  Supper,  667 
That  in  the  sacrament  of  the  Lord's  Sup- 
per we  receive  with  the  visible  bread 
and  wine,  the  true  body  and  blood  of 
Christ,     112,  227,  384,  421,  531,  532 
That  in  this  sacrament  we  receive  the 
body  of  Christ  not  only  spiritually,  but 
also  orally,      571,  669,  670,  673,  674 
That  in  this  holy  sacrament  Luther  un- 
derstood the  word  spiritual  otherwise 
than  the  Sacramentarians  did,        681 
That  this  eating  takes  place,  not  in  a 
Capernaitic,   but  in   a   supernatural, 
heavenly   nanner,                    571,  681 
That  we  do  lot  receive  this  sacrament 
blissful  y,  ex  opere  opzrato,     169,  192 
[234,  267 
That  not   only   the   worthy   and   truly 
believing,  but  also  the  unworthy  and 
unbelieving   receive   the    true    DiMly 


and  blood  of  Christ,  384,  572,  664,  672 

That  there  is  but  one  species  of  unwor- 
thy guests,  namely,  the  impenitent 
and  unbelieving,  572 

That  all  the  worthiness  of  the  guests  of 
this  Supper,  consists  in  the  merits  of 
Christ  alone, — which  we  apply  to 
ourselves  through  faith,  and  of  this  ap- 
plication we  receive  the  assurance 
through  this  sacrament, — and  by  no 
means  in  our  virtues,  572 

This  worthiness  consists  not  in  a  strong 
or  a  weak  faith,  674 

That  those  of  weak  faith  do  not  receive 
this  sacrament  unworthily,    572,  674 

The  vvorthiness  and  benefit  of  this  sac- 
rament does  not  dejtend  upon  the 
worthiness  or  unworthiness  of  the 
priest,  664 

The  grounds  of  Luthsr  concerning  the 
presence  of  the  body  and  blood  of 
Christ  in  the  Lord's  Supper,  571,679 

Luther's  foreseeing,  that  after  his  d^ath 
attempts  would  be  made  to  make  him 
appear  as  a  sacramentarian,  and  his 
solemn  indication,  that  he  would  never 
change  his  views  concerning  this  sac- 
rament, 666 

Why  this  article  was  introduced  in  the 
Formula  of  Concord,  569,  660 

Of  the  two  different  classes  of  Sacra- 
mentarians, 570,  661 

Summary  enumeration  of  the  errors  of 
the  Sacramentarians  concerning  the 
Lord's  Supper,  and  the  rejection  of  the 
same,  572,  574,  681,  684 

Of  the  one  element  of  the  Sacrament  of 
the  Papists,     294,  38 1,  385,  573,  682 

Of  locking  up  and  bearing  about  the 
bread  in  the  Papistical  mass,  110,  681 

Of  the  Papistical  transubstantiation, 
[572,  681 


Augsburg  Confession, 

Apology, 

Smalcuui  Ai tides, 

Of  the  Papiitical  mass, 


OF  THE    MASS. 

page  122     Whether  a  person  may  administer  the 
313         Sacrament  to  himself,  and  thus  hold 
mass,  3G8 


367 

122,  313, 326 

[367,  573,  6S1 


OF   SACRIFICE. 


Apology,  page  313,323        himself  commande  1,  315 

Why  God  rejects  the  sacrifices  in  the     The  ancient  teachers  or  Fathers  on  the 

Old  Testament,  which   however    b?         sacrifice,  323 


UfDEx.  779 

XV.    OF    THINOS     INDIFKEREST,    OR   CHURCH    U3AOE3. 

Augsburg  Confession,        page  113,  126  from  us,  we  are  not  to  yield  to  tlie 
Apology,                                                2G8  enemies  of  God  in  these  indifferent 
Smalcald  Articles,                                390  things,                                       582,  706 
Epitome,                                                581  Things  indifferent  should  not  be  held  as 
Declaration,                                          705  divine  service  in  themselves,  581,  7L9 
What  iiidiff'srent  things  are,      581,705  Ceremonies  shall  not  be  obtiuded  upon 
That  the  church  of  God  at  all  timss  has  the    church  of    God,    as   necessary, 
power  to  alter  such  ceremonies,  yet  contrary  to   her  will,   through    con- 
so  as  to  avoid  levity  and  offence,  spar-  straint,                             399,  582,  707 
ing  the  weak  in  faith,             582,  706  That  no  church  should  condemn  another 
That  in  the  time  of  persecution,  when  a  on  account  of  dissimilarity  in  cere- 
firm  and  clear  confession  is  required  monies,                           222,  5S2,  710 

XVI.    OF    THE    CHRISTIAN    CHURCH. 

Augsburg  Confession,  page  111  What  and  where  the  Christian  church 

Apology,  215  is,                                     111,215,389 

Smalcald  Articles,  389  That  it  is  known  by  the  Gospel  and  the 

Epitome,  587  Sacraments,                                       216 

Declaration,  728  That    there    are   also    hypocrites    and 

That  th^ie  ever  shall  be  and  continue  wicked    persons  in  the  congreKation 

one  holy  Christian  church,  HI  of  Christians,                          216,226 

OF     FOPERi". 

Smalcald  Articles,  page  372         head  of  the  Christian  church,      372 

Whether    the  Pope    is  jure  lUvino   the  [373,  392 

XVII.     OK     THK    Ci  OSSET     OF    CHRISTIANS. 

Why  Christians  must  be  subject  to  various  crosses  and  sufferings,  259,  2G0 

XVIII.    OF    PRAYER. 

Smaller  Catechism,    page  418,  425,  426     Explanation  of  the  Lord's  Prayer,    418 
Larger  Catechism,  500  [500 

OF    THE    WORSHIP    OF    S.MNTS. 

Augsburg  Confession,  page  118  we  should  render  them  in  other  re- 
Apology,  285  spects,  118,286,311,371 
Smalcald  Articles,  371  We  have  one  Mediator  between  us  and 
That  we  should  not  invoke  the  saints,  God,  who  is  Jesus  Christ,  237 
and   the   kind  of  honor  and  service 

XIX.    OF    THE    STATE    OF    MATRIMONY. 

Augsburg  Confession,  page  120     Smaller  Catechism,  427, 

Apology,  297     Of   matrimony,  and   especially  of  the 

Smalcald  Articles,  383        marriage  of  priests,       120,297,388 

XX.    OF    CIVIL    GOVERNMENT. 

Augsburg  Confession,  page  113     Larger  Catechism,  512 

Apology,  277     That  it  is  the  order  of  GoJ,  277 

XXI.    OF    THE    MINISTRY    AND    SPIRITUAL    POWER. 

AugsburgConfession,  page  110, 113,  133  Smalcald  Articles,                      358,402 

Apology,                                                345  Of  consecration  and  vocation,           388 

That  no  one  should  teach  or  preach  pub-  Of  the  power  and  jurisdiction  of  bishops, 

licly  in  the  church,  or  administer  the  and  ordination,                 133,  345,  403 

Sacraments,  unless  he  be   regularly  Of  the  liberty  and  privileges  of  the  ec- 

called,                                        113,267  clesiastics  in  Popery,                      3.iS 


780 


INDEX. 


XXII.  OF  THE  RKSURRECTION  FROM  THE  DEAD,  AND  OF  THE  DAT  OF  JUDGMENT. 


Augsburg  Confession,  page  114 

Apology,  280 

That  the  doctrine  is  false  and  wrong, 

that  prior  to  the  resurrection,  the  holy 

and   pious  alone  will  occupy  a  tem- 


poral kingdom,  and  that  all  the  wick- 
ed will  be  exterminated,  114 
Of  eternal  life,  and  why  it  is  called  a 
reward,                                                 210 


False  opinion  of  the  Anabaptists,  who 
teach,  that  devils  and  condemned  men 


shall  not  suffer  everlasting  pain  and 
torment,  114 


xxiii.  OF  Christ's  descent  into  hell. 


Epitome,  page  580 

Declaration,  704 

That  there  should  be  no  disputation 
about  this  article,  nor  should  we  at- 
tempt to  scrutinize  how  the  descent  of 


Christ  into  hell  took  place,  580,  704 
That  in  this  article  we  should  adhere 
to  the  explanation  of  Luther's,  made 
A.  D.  1533,  in  a  sermon  at  Tor- 
gau,  580,  704 


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